When we experience tragedy and trauma as we did with the recent Bondi terrorist attack, and before that, the Shemini Atzeret - October 7 massacre, we are left with the painful question of “Why?"; Why did this happen, how could G-d allow this to happen.
Is it appropriate to question the ways of Hashem? Afterall, He is the Creator and orchestrator of everything that happens, so who are we mere mortals with limited understanding, to challenge Him? When we see suffering, 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, prompting Moshe’s challenge to Hashem.
The Midrash and classic commentators are very critical of the Chutzpah with which Moshe speaks to Hashem, writing that Hashem rebukes Moshe for this.
Hashem compares Moshe to the Avos and laments that they are no longer present. 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 שד-י. Yet they never questioned Hashem.
When commanded to sacrifice his son Yitzchak, the son whom he had awaited for so many years and who would carry on his life mission, Avraham did not challenge Hashem. When the Avos 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, using the Name 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. But, motivated by his great love and compassion for Bnei Yisroel, Moshe was prepared to sacrifice himself physically and spiritually to protest the suffering of the Jewish people. The greater G-dly revelation that Moshe received was a reward for his Mesiras Nefesh.
The Noam Elimelech makes the following observation; the opening of the first Posuk וידבר אלקים suggests an approach of Gevurah and rebuke. But the Posuk concludes 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 transition from Middas HaDin to Middas Harachamim. Hashem should have rebuked Moshe. But because he was standing up for the Jewish people, Hashem’s children, Hashem’s attribute of compassion and redemption was activated instead.
Every part of Torah serves as a lesson. We accept that Hashem runs the world in ways that we cannot fathom or hope to understand. The Torah teaches us of Moshe’s response as a lesson that even still, it is okay, and indeed meritorious, to challenge Hashem in the face of pain and suffering. And Hashem does not want us to silently accept the suffering.
From our perspective the suffering of our people in Golus makes no sense. The loss of innocent Jewish life in acts of terror and antisemitism make no sense. Like Moshe we have to protest the pain, suffering and tragedy. We cry out to the Heavens “Ad Motai", how much longer do we have to suffer in Exile, why does evil continue to befall us and why have you not saved and redeemed Your people?
Motivated by our care and love for our fellow Jews, these cries can transform Judgment to Compassion and bring about the salvation that we are awaiting; the Final Redemption which will bring an end to our pain and suffering forever more.