GEN1038 There are sources in which people defy even God, the ultimate Authority.   Challenging God has two dimensions.   The first is a calling of God to God’s ultimate justice.   If God has acted unjustly, brit (covenant) provides that humanity can call God to account.   If God has not acted in accordance with God’s own standard of tsedek (justice), the sources show that humankind can call God back to that higher, ultimate standard.  This type of challenge is rooted in a deep love of God and of the covenant God has made with humankind for the just administration of creation.   By the same reasoning, God calls humans to account on justice issues.  The second type of challenge to God is an intercessory calling of God to God’s rahamim (mercy and love) on behalf of individuals, the Jewish people, or all humanity.  If God has not acted mercifully, brit (covenant) provides that humanity can call God to account.  If God has not acted in accordance with God’s own middat hasidut (standard of mercy and love), the sources show that humankind can call God back to that higher, ultimate standard.  This type of challenge is also rooted in a deep love of God and of the covenant God has made with humankind for the merciful and loving administration of creation. By the same reasoning God calls humans to a standard of caring.   All these sources appeal to God’s “higher” or “better” nature. Stories of the first type embody the value-concept of tsedek (justice) while those of the latter type embody the value-concept of hasidut (caring), always within brit (covenant). To be sure, each case is a mixture of both justice and caring. [citations]. Abraham came forward and said [Genesis 18:23-25]. COMMENT: The setting is God’s announced intention to destroy the wicked cities of Sodom and Gemorra.   When Abraham hears that God is about to do this, he did not rejoice in the downfall of the wicked but immediately began to argue with God, speaking these words, the most famous protest lines in all literature. BANAL 174-5

SHOW FULL EXCERPT

GEN1434 At the hour that Jacob called Esau “my lord,” the Holy One, blessed be He, said to him, “You humbled yourself and called Esau ‘my lord’ eight times.   By your life, I will make eight kings from his sons before your sons [have a king], as it says, ‘These are the kings which ruled in the land of Edom before a king ruled over the Israelites’” [this verse]. Bereshit Rabba 75:11, cited in Kimelman, 44. COMMENT: Eight times in Genesis Jacob refers to Esau deferentially as “my lord” (Gen. 32:5,6,19 and 33:8,13,14 twice, 15). The lesson here is that flattery rather than courageous confrontation has its place, as indeed was the case in Jacob’s confrontation with Esau.  As Kimelman notes, remonstrating requires strategy and planning, of ten demanding patience, a soft tongue, self-suffering, and careful self-examination. It can even require praying for one’s enemies.   Further, it is also true that disobedience and protest is not always the right response: Abraham does not protest when God asks for the sacrifice of Isaac (Gen. 22) and this is considered the act of faith par excellence. Yet, according to rabbinic tradition, Saul tried to argue against God concerning the annihilation of Amalek and was punished for it (I Sam. 15:26-29). Talmud, Yoma 22b BANAL 187

SHOW FULL EXCERPT

GEN1496 This [story illustrates an instance of justice via] resistance to personal authority in a family setting.   BANAL 171

SHOW FULL EXCERPT