It’s a question that's plagued theologians and philosophers for centuries. And in the teachings of Da'at Tevunot, a profound text of Jewish thought, we find a powerful explanation.
The text begins by addressing the "time of concealment." This refers to a period where God's presence, His yichud – His singularity – is not readily apparent. It's a state of being much like the one we experience today. And within this "time of concealment" lies the crucial role of human service, our avodah, as we strive to connect with the Divine.
Now, consider this: God, in His infinite perfection, could have created a world of pure goodness, a world devoid of any negativity or deficiency. But that's not the world we inhabit, is it?
Instead, Da'at Tevunot tells us, God willed a new order, one that allows for both good and evil, reward and punishment. This system, while seemingly paradoxical, is precisely what allows us, His creations, to earn merit and receive a just reward. Think of it as a cosmic balancing act.
In this world, good and evil exist side-by-side. The good are rewarded, the wicked are punished. But here's the catch: this also means that we witness damage and rectification, accusation and destruction. We see idol worship, injustice, and all sorts of iniquities. It’s a heavy burden, and we might ask ourselves, “Why would God allow such things?”
Well, the prophets, may their memory be a blessing, offer a glimpse of hope. They foretell a future where these evils will be eradicated. As Isaiah (2:18) proclaims, "And the idols will completely vanish." Zechariah (13:2) adds, "...and the spirit of impurity shall I remove from the land." Isaiah (25:8) paints a picture of ultimate triumph: "Death shall be destroyed forever..." A world where, as Isaiah (11:9, 65:25) says, "No iniquity and no corruption in all my holy mountain..."
The key takeaway is that all of this stems from God's choice to conceal His direct influence. Think about it: if God overtly intervened in every situation, there would be no free will, no opportunity for genuine choice. As the Talmud (Berakhot 33b) teaches, "All is in the hands of heaven except for fear of heaven." God doesn't want to withhold anything if mankind chooses to corrupt their actions.
And so, from this concealment, "was born all the great corruptions that have been in the world from the day that the Lord created man," explains Da'at Tevunot. The righteous find no easy rest, constantly tested, with the "accuser" ever present. The Holy One, blessed be He, "is exacting with his pious ones like a strand of hair." It's a demanding path, but one that ultimately leads to profound spiritual growth.
This “concealment of His countenance of goodness” is not permanent. If God chose to reveal His absolute rulership, He could instantly eliminate all iniquity, leaving only goodness and rectification. And, indeed, this is what awaits us in the future to come.
But until then, we live in this world of duality, where the choice between good and evil is ever-present. It's a challenging reality, but it’s also what makes our actions so meaningful. It's what allows us to actively participate in the ongoing work of Zohar" target="_blank" rel="noopener" class="source-link">tikkun olam, repairing the world, and ultimately revealing God's presence in all that we do.
So, the next time you find yourself questioning the presence of suffering, remember the "time of concealment." Remember that the darkness we see is not an absence of God, but rather a space where we have the freedom to choose light.