Does the World Need G-d?

Rabbi Reuven Mann

The Fundamental Nature of G-d's Creation

A fundamental doctrine of Judaism is that Hashem created the universe ex nihilo—from nothing. This means that everything in the world, including the human race, was fashioned and granted life by the Creator. To put it as plainly as possible, we are not the cause of our own existence. For that, rather, we are completely dependent on G-d.

That being said, the question arises: do we still need G-d? Granted that the world could not have come into being without Him, once created, can it persist on its own, independent of His sustaining Providence? In other words, do we still require our Creator?

The Rambam deals with this issue in the opening words of his Mishneh Torah. He says:

“The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being, Who brought into being all existence. All the beings of Heaven and Earth and everything in between came into existence only from the truth of His Existence. If you could imagine that He did not exist, then nothing else could exist. If, however, you could imagine that everything aside from Him would not exist, He alone would continue to exist and would not be nullified because of their nullification. For all things in the world are dependent upon Him, but He, blessed is He, does not require them or any one of them. Therefore, the truth of His Existence is unlike that of any other being.” (Hilchot Yesodei HaTorah 1:1-3)

This clearly establishes that even after the world came into being, it lacks the ability to endure without the Will of the Creator.

Free Will and G-d's Role in Human Affairs

This concept is incorporated in the first of the two Berachot (blessings) recited prior to the Keriat Shema (Hear O Israel etc.) in which we praise Hashem, “Who, in His Goodness, continually renews the work of creation day after day.” It seems very clear that it is G-d’s Will that the universe should be in existence. However, the question arises: are there any practical moral conditions attached to the “divine disposition”, which maintains the world? Does He support mankind’s ongoing existence irrespective of how humans conduct themselves?

This week’s Parsha, Noach, is very instructive. The story of the Mabul (The Great Flood) teaches us that Hashem is not “indifferent” to the moral behavior of mankind. He endowed man with a divine soul and designated him for a purpose which he must live up to, in order to warrant life. When man descends to a sufficiently low level of corruption, divine intervention enters the picture.

In describing Hashem’s decision to unleash the great Deluge, the Torah states:

“G-d saw the earth, and behold, it was corrupted; for all flesh had corrupted its way upon the earth. G-d said to Noach, ‘The end of all flesh has come before Me, for the earth is filled with violence through them; and behold, I am about to destroy them from the earth.” (Bereishit 6:12-13)

Why would the Creator of the universe, Who is perfect in every respect, want to destroy His own work of creation? In Parshat Bereishit we read that Hashem “saw all that He had made, and behold, it was very good.” (Bereishit 1:31) He had set it into motion in the most desirable condition, so why would He now seek to extinguish the “work of His hands”?

In my opinion, the answer lies in a full appreciation of the supreme role that free-will plays in the drama of human life. The question has been raised: If G-d wants me to be righteous, why didn’t He make me righteous? In answer to this, HaRav Yisroel Chait explained that it is inaccurate to say that G-d wants you to be righteous. Rather, it is His Will that you should be the cause of your righteousness. That is how he conveyed the principle of free-will.

In my opinion, the doctrine of free-will also places a certain limitation on Hashem’s Will. In order for man to be able to choose “the good”, he must also be able to choose “the bad”. Hashem has given man the capacity to be evil; something which is clearly contrary to what Hashem “wants”.

The full dimension of human freedom is clearly spelled out by the Rambam:

“Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his… There is no one who can prevent him from doing good or bad.” (Hilchot Teshuva 5:1)

It therefore seems that in order for mankind to exist, Hashem will tolerate a certain amount of behavior that is clearly not to His “liking” in the “hope” that with time and proper instruction, things will improve. Nevertheless, since mankind has free-will, there is no guarantee that it will. Matters can deteriorate and get much worse, and even reach “the point of no return”.

The Moral Imperative: Why Mankind Needs G-d

The level of corruption which becomes intolerable is something that only the Creator can determine. However, the story of the Great Flood teaches that the moral condition of mankind must affect every conscientious individual.

If we take an honest look at contemporary human society, there is reason for concern. The recent centuries, with their terrible wars and genocidal slaughters, attest to unprecedented human brutality. The primary perpetrators were the regimes like those of Hitler and Stalin, and we are fortunate that relatively decent nations such as the United States and Britain stood against them.

Yet today, the world is filled with many wicked individuals, who, armed with the deadliest modern weapons, have brought great suffering to mankind. We live in an era of unprecedented technological progress, which can potentially alleviate many of humanity’s greatest challenges. But in the wrong hands, these same technologies can be used in the service of diabolical enterprises.

The answer to the question posed in the title of this essay is therefore clear: of course, mankind needs G-d. It is His Providence that enables our existence. And even when there is extensive corruption in the world, the righteousness of all individuals matters greatly.

The Legacy of Noach: Righteousness in a Corrupt World

The Torah explains why, when all was lost, Hashem singled out Noach for salvation from the Flood. It was because “Noach found favor in the eyes of Hashem” (Bereishit 6:8). The reason for this divine grace is made known in the next Pasuk (verse): “Noach was a righteous man, perfect in his generations” (Bereishit 6:9).

The Rabbis comment that the implication of this verse is that Noach did not attain the spiritual level of Avraham, who was able to motivate people to abandon evil and choose the correct path. Noach could not influence others in that way. Yet he chose to live righteously, and for that he warranted being saved from the Great Flood.

Each person must recognize his responsibility to live a moral life, for himself and for the sake of mankind. For, as the Rambam teaches:

“Every good deed one does can tilt the balance toward salvation for himself and the entire world.” (Hilchot Teshuva 3:4)

May Hashem assist us in this vital endeavor.

Shabbat Shalom.