Why Do Bad Things Happen To Good People?
Part 3: Rav Soloveitchik’s Anti-Theodicy

In this exploration, we delve into the insights of Rabbi Joseph Soloveitchik z’l as he tackles the timeless question of why bad things happen to good people and why evil and suffering must exist. A theodicy, which is an attempt to reconcile the existence of evil with the concept of a benevolent God, is a common framework for addressing this question. However, Rabbi Soloveitchik’s approach unfolds as an anti-theodicy, steering away from the mere inquiry into the existence of suffering and instead focusing on the compelling question of how we are meant to respond to it.

The Problem with Traditional Theodicy

Rav Soloveitchik first confronts the question of evil in its traditional formulation. He writes as follows:

The well-known metaphysical problem arises yet again and the sufferer asks: “Why dost Thou show me iniquity and beholdest mischief?… For the wicked doth best the righteous; therefore, right goes forth perverted” (Habakkuk 1:3-4). However… God does not address Himself to this question, and man receives no reply concerning it. The question remains obscure and sealed, outside the domain of logical thought. For “Thou canst not see My face, for man shall not see Me and live (Exodus 33:20).¹

The Rav thus premises his anti-theodicy argument on the notion that the question of “why does evil exist” (or something to that effect) is one that has been asked since the beginning of time yet is a fundamentally unanswerable one. The fact that it is “outside the domain of logical thought” means that human beings do not possess the cognitive capacity to understand such matters. As he explains:

To what may the matter be compared? To a person gazing at a beautiful rug, a true work of art, one into which an exquisite design has been woven – but looking at it from its reverse side. Can such a viewing give rise to a sublime aesthetic experience? We, alas, view the world from its reverse side. We are, therefore, unable to grasp the all-encompassing framework of being. And it is only within that framework that it is possible to discern the divine plan, the essential nature of the divine actions.²

From Abstract Speculation to Concrete Action

In describing what an individual’s response to suffering should look like, Rav Soloveitchick writes that “[one does] not inquire about the hidden ways of the Almighty, but rather about the path wherein man shall walk when suffering strikes”³. In other words, the meaning or significance of suffering is not primarily about understanding or justifying God’s actions or defending God’s existence. Instead, the meaning of suffering is fundamentally a human concern when approached from a practical perspective. The focus shifts from theological and abstract inquiries about God’s role in suffering to a more human-centered exploration of how individuals derive meaning from, interpret, and respond to suffering in their own lives, sometimes in the immediate present. As Rav Soloveitchik explains (ibid.), “[one asks] neither about the cause of evil not about its purpose, but, rather, about how it might be mended and elevated. How shall a person act in a time of trouble? What ought a man to do so that he not perish in his afflictions?”

A Halachic Response to Suffering

Another point is that offering logical explanations for the existence of evil may not necessarily guide or direct the individual in terms of how to respond to their suffering. This leads us to the significance of halacha in addressing suffering. Halacha provides practical guidance on how individuals should respond to their hardships in a meaningful and constructive way that will ultimately bring them close to Hashem. As Rav Soloveitchik explains⁴, “The halakha teaches that the sufferer commits a grave sin if he allows his troubles to go to waste and remain without meaning or purpose.” Thus, suffering is redeemed not through interpretation and explanation but rather through action. One of the primary ways halacha guides individuals in responding to suffering is through teshuva, as emphasized in the Gemara (Berachot 5a):

Rava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions, as it is stated: “We will search and examine our ways, and return to God” (Eicha 3:40). 

As the halachic system is all-encompassing, it calls upon individuals to confront their emotions (including depression and despair) and seek to examine how such emotions can be channeled and transformed through religious observance. The directive to return to Hashem in the midst of travail can be seen to respond to a person’s existential loneliness and isolation that accompanies the feeling of suffering. Returning to Hashem offers individuals a clear path forward, fostering a sense of direction and reconciliation.

In the face of suffering, it’s crucial to emphasize that teshuva is an inward-looking process. It involves reflecting on one’s own misdeeds and seeking to identify and rectify them. The emphasis is placed on our individual actions rather than dwelling on the reasons behind Hashem’s actions. The primary focus is on personal transformation and growth.

Professor David Shatz explains, “to say that one ought to use occasions of suffering to reflect on one’s deeds and character is not to say that one always comes up with the correct explanation of evil this way.” On the contrary, “the logic of responding this way does not depend on my being able to explain evil in this manner.” He clarifies that “the sufferer must act as if the suffering has come because of a flaw. In this way, the sufferer develops and grows in spiritual character.” The idea here is that a person doesn’t necessarily have to attribute a specific cause to an event or experience in order to gain insights or lessons from it. Even without understanding why something happened, there is still an opportunity for learning and growth by reflecting on the experience itself.

In the face of suffering, it’s crucial to emphasize that teshuva is an inward-looking process. It involves reflecting on one’s own misdeeds and seeking to identify and rectify them. The emphasis is placed on our individual actions rather than dwelling on the reasons behind Hashem’s actions. The primary focus is on personal transformation and growth.

In conclusion, Rav Soloveitchik’s anti-theodicy invites us to embrace a practical and human-centered approach to suffering, redirecting our focus from theological inquiries to meaningful actions. The halachic response, particularly through teshuva, provides a pathway for individuals to confront their emotions, find direction, and foster personal growth amidst life’s challenges.

1. Kol Dodi Dofek (1956), p63 ↩︎
2. Ibid, p55 ↩︎
3. Ibid, p56 ↩︎
4. Ibid, p56 ↩︎