Rabbi Yannai said, “It is not in our power to explain neither the tranquility of the wicked nor the suffering of the righteous.”
(Chapter 4, Mishna 19)

This Mishna raises one of the classic questions of faith: Why do bad things happen to good people—and vice versa? The Mishna does not even attempt to answer. As we know, there are theological approaches and suggestions, but sometimes it is better not to try. Whatever is said will not satisfy—not the good person who suffers tragedy nor the believing soul who witnesses injustices daily. We will never truly do justice to G-d's wisdom and judgment, nor will we ever fully understand G-d's will. And, at times, it is better to just admit this and remain silent.

There is a story about the Belzer Rebbe in Israel. The Rebbe had lost his entire family in World War II. He never attempted to rationalize what had happened to him or the rest of the Jewish people. But he did do one thing: he rebuilt. He spent the remainder of his life recreating much of what the Nazis had destroyed. The Rebbe took the only truly viable approach: he moved on. His faith was unshaken, even if his intellect was far from assuaged. And in his silence he was able to rebuild and triumph where so many others failed.

The Talmud records that Moses asked G-d, “Why do both the righteous and the wicked seem to sometimes have it good and sometimes bad?” Moses' question was even more broad: The world does not seem to have any pattern to it. It is neither a pure reflection of truth nor of falsehood. He thus asked: How are we to make sense of this world? How are we to relate to the events we witness, and recognize them as manifestations of G-d's providence?

To this, continues the Talmud, G-d responded—an answer almost tantalizingly simple: A fully righteous person has it good both in this world and in the next. A good but not fully righteous person will have it good in the next world but not in this one. A fully wicked person will have it bad in both worlds. A not fully wicked one will have it good in this world and bad in the next.

No bad deed may go unpunished nor good deed unrewarded. Therefore, the justice we view in this world may be the inverse of the true justice which will ultimately be meted out.

Rabbi Eliyahu Dessler, one of the great thinkers of the previous generation, said that there are other reasons why G-d must sometimes withhold true justice in this world. If sinners were always punished, there would be little temptation to sin. The choice between good and evil would be too clear. Thus, to preserve free will, G-d allows evil to look enticing—as if one can enjoy himself and get away with it.

And suffering should not always be viewed as punishment. When G-d causes the righteous to suffer it is to spur them to spiritual growth. It helps shake them out of their complacency.

After all is said and done, there is still something left unanswered, something profoundly dissatisfying: The world does not make sense! If the world “seems” to be a place which permits evil and does not reward good, then it is not a reflection of truth—and therefore not a reflection of G-d.

To this, the Mishna responds with a fundamental of Judaism: We do not know! Admitting that we do not understand places a different sense on our attitudes and expectations. It allows us to accept G-d's sovereignty over the world. If we go through life needing to make sense out of the inexplicable, we will live with frustration and doubt: doubts about ourselves, our mission and G-d's creation. We will experience sadness and resignation.

Admitting, however, that such issues are beyond our grasp restores them to G-d's domain, where they belong. We accept that much of what occurs in this world is beyond our grasp. We know G-d has a plan, He carefully directs the world, and our actions make a difference, but we do not even attempt to see the entire picture. Intellectually, we may attempt to explain the concealment of G-d's hand and the world's lack of justice, but emotionally we just have to continue to wait.

But wait for what? It is an equally fundamental principle of Judaism that the dilemma of a world without reason is not eternal. Another cornerstone of our faith is the belief in the arrival of the Messiah. When he arrives, he will not only right the wrongs of mankind and the Jewish people, but he will restore the world to truth. Peace and prosperity will be the lot of the servants of G-d and evil will be banished; G-d will dwell among us and His Presence will be felt: truth and justice will prevail. We will no longer live with questions and doubts. The world will make sense, and will become the true reflection of G-d it was meant to be.

May the suffering and doubts which are the fate of Israel and mankind today be speedily and in our days transformed into truth, love and understanding. And it will be on those days, the Lord shall be one and His Name shall be one.
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Rabbi David Laine is Director of Chabad Vocational Schools.