How well do we know God?
Could we give legitimate reasons for suffering? pain? Tragedy?
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(13) Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’
...ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון (שמות לג, כ) ויאמר לא תוכל לראות את פני
...This[4] is opposed to the teaching of R. Meir ; for R. Meir said that God granted two of Moses' requests and refused one. As it is said, "I will be gracious to whom I will be gracious" (Exod. xxxiii. 19), i.e. although he may not be deserving; "And I will show mercy on whom I will show mercy" (ibid.), i.e. although he may not be deserving[5]. "And He said, Thou canst not see My face" (ibid. v. 20).
Q:What does R. Meir mean? How does this affect how we view suffering?
The Rabbi of Kobryn:
When a man suffers, he ought not to say "That's bad! That's bad!" Nothing that God imposes on man is bad. But it is alright to say "That's bitter!" For among medicines there are some that are made with bitter herbs.
Rabbi Joseph B. Soloveitchik, Kol Dodi Dofek, pg. 4-5
Judaism, with its realistic approach to man and his status within existence understood that evil does not lend itself to being obscured or glossed over, and that any attempt to diminish the import of the contrast and cleavage in existence will not bring man to inner peace or to comprehension of the existential secret. Evil is a fact that cannot be denied. There is evil in the world... It is impossible to conquer monstrous evil with philosophical-speculative thought... Certainly the testimony of the Torah regarding creation - that "it is very good" (Genesis 1:12) - is true. However, this is only stated from the unbounded perspective of the Creator. In man's finite, limited view, the absolute good in creation is not apparent... only by comprehending the world in its totality can man gain insight into the essence of suffering... To what might this be compared? To a person who views a beautiful tapestry, the work of a fine artisan, which contains, woven into its front, a representation dazzling to the eye. To our great sorrow, we see this image [i.e. the world] from the obverse side...
Q:Is there a difference in approach from the beginning to the end? If so, why do you think the author used contradictory points? Do these points reject or accept the argument made by R' Moshe of Kobryn?
If we don't know why a bad thing happened, how are we supposed to answer our problems regarding suffering?
Kol Dodi Dofek pg. 8
We ask not about the reason for evil and its purpose, but rather about its rectification and uplifting. How should a man react in a time of distress? What should a person do so as to not rot in his affliction?
Rabbi S. R. Hirsch
Instead of reading "lamah" (why) the word can be read "l'mah" (for what).
Rabbi Maurice Lamm, Consolation: The Spiritual Journey Beyond Grief, Pg. 229
...In other words, the speaker may be asking about himself, not about God: What is the purpose of my suffering? What can I do with it? What can I learn from it to make me a better person? "My God! My God! Why have you abandoned me?" This is the question asked by those who constantly seek the spiritual: Not why but to what end.
Taking it L'maaseh
What are some good things to look at in the face of personal or national tragedy? How could we use tragedy as way to self reflect, grow, or help others?
Why wait?!
People often only learn to appreciate something once it is gone. What is important to you in your life and what can you work on to make sure you make the most of it?