By Rabbi Tuvia Teldon
Jews of all affiliations and people of all religions are not immune to experiencing a crisis of faith. Depending on the depth of one’s belief, there are a variety of seeds which give birth to doubts. I recently had two conversations about different reasons people doubted their belief in G-d. One was due to personal suffering, and the other due to Stephen Hawking’s most recent, and last, book. I would like to share with you some of the points that came up in each discussion.
Many of us experience or see trials and tribulations that truly test our belief system. There is no “right” way of dealing with these hardships, but for some it leads to real doubts, thinking that “if G-d really existed, surely He would not allow such injustice to take place.” The question is a real one, but the logic behind it is faulty. I often get questions about how can one believe in G-d after the Holocaust. It’s probably Rabbi 101 for most of us, and each rabbi develops his own answer, hopefully being sensitive to the person and circumstances the question is coming from.
I often try to explain that the question is an unhealthy mixture of apples and oranges. G-d’s existence cannot be dependent on how G-d does His “job,” or how well we understand His actions in the world. If that would be the case, we could change from day to day, depending on what is happening around us at any particular moment. Whether He exists or not cannot be based on why G-d does what He does. G-d either exists or doesn’t exist, and this cannot change daily on the basis of how we wake up in the morning.
The Torah gives G-d’s credentials in the first sentence of the Torah: “In the beginning G-d created the heavens and the earth” This is His introduction, and a solid measuring stick one can use to decide once and for all about G-d’s existence. If we believe that the universe, in all its complexities and majesty, including the very space it fills, can come into existence and then exist on its own, then we may question G-d’s role in all this. If, however, we believe that the universe must have a Creator, a Higher Intelligence that designs and maintains it, then our belief should be firm, even though our questions, and even doubts, may persist.
A crisis of faith that is a reaction to events in life is really just a reaction to how G-d is doing His job. If somebody’s parents did a lousy job or were even abusive, that person would never think of concluding that they don’t have parents. They would have the right to question what kind of parents they do have. Similarly, finding events in life repugnant, unjust, cruel, or downright tragic creates a question as to “what is G-d thinking?” It does not change the conclusion as to how the world came into being and continues to exist. To deal with these questions it behooves a person to speak to a rabbi or study the words of our Sages who clarify the role of evil, injustice, and pain in this world, and why G-d gave them such prominence.
Concerning my second conversation, Stephen Hawking’s family just published a posthumous book espousing a belief that all of Creation could take place without a G-dly force behind it. To explain the folly in this approach, I would like to share a possible conversation between G-d and Stephen.
Dear Stephen,
I scanned your final book stating that the world’s creation can be explained scientifically. There you opine that there is no reason to believe in My existence. However, since you were buried a few months ago we have met and you now realize your mistake. Perhaps you are perplexed as to where you went wrong, so let Me explain the error of your logic.
Years ago, a “scientist” tried to create a human being from dirt, as I did. I sent a message to him to “use your own dirt.” Similarly, in response to your premise that the universe came into being by itself, I must ask, “Who do you think created the laws of gravity, relativity, quantum physics, and the very space the universe occupies?” The fact is that it is logically impossible to prove I don’t exist. By definition, someone who lives in a finite world cannot fathom an Infinite G-d. Furthermore, whether or not I did create the universe has absolutely no effect on My Being.
I can understand at this point that you would have preferred your family had not published this latest book. Don’t worry. I create human beings with free choice, and I deliberately choose to be hidden from view. My goal is for people to have total free choice about having a relationship with Me, in spite of books like this.
Love,
G-d
Hopefully, a sincere search will lead all doubters to an affirmation of G-d’s existence and of His Giving of the Torah, and lead to a peaceful, purposeful, loving, and fulfilled life.
Rabbi Tuvia Teldon is the regional director of Chabad Lubavitch of Long Island. He can be reached at rabbi@chabadli.org. For more information and inspiration, visit www.chabadli.org or Facebook.com/RabbiTeldon to view his weekly broadcasts.