5785/2024
"And better than both of these is he who has not yet been born; who has not seen the evil deed that is committed under the sun." (Kohelet 4:3, Metsudah translation)
Souls start off, as we are taught, in the upper worlds, baggage-less. When they come down, we learn it is for souls' advancement, but what about everyone that doesn't advance? What about the Egyptians, Spaniards, Germans, and Gazans? The extent of their brutality has grinded their once pure souls into dust!
The implications of such a question on my belief system rocked me to my core, so much so that it was necessary that I conjure up a solution quickly. After all, how can you worship G-d if you doubt He is moral? How can you pray to G-d if prayer is predicated upon mercy? What does morality mean if G-d isn't moral? My motivation was lacking, and I found my enthusiasm lessening. I could not go on much longer with a destabilizing dilemma like this one. After numerous unsatisfactory explanations or shoulder-shrugs, I attempted to find a solution of my own.
The premise of the question presumes that the soul, before being placed into this world, can only choose good, while in this world, can choose between good and evil. That's not always the case. In the book of Exodus, during the Makkot, the psukim speak of G-d "hardening" Pharaoh's "heart". Pharaoh was forced to do as G-d wanted, which was to not heed Moshe Rabbeinu demands to let us go. There is one glaring problem, however - G-d is never again mentioned doing this. Are we supposed to believe that G-d does this every time for every person who is about to become wicked? Do any mefarshim ever mention that concept?
Whatever we may desire, to the question there exists only one answer. Starting with G-d's existence. Perhaps the most objective proof of that is the amazing complexity of this world. For example, a generic hiking path is made of four ingredients: rocks, dirt, trees, and grass. Yet G-d mixes them into an innumerable amount of combinations that make up the trail, occasionally also producing stunning mountains or other awe-inspiring sites. How could random objects floating in space form structure without directive? As the saying goes, it takes more faith to be an atheist than to be a believer. Next is belief in our Torah, because without Torah, there is no objective morality as we Jews believe. You could say that by citing our practically identical Torah scrolls, our start at Sinai with thousands to prove it occurred rather than one, and our survival despite the tormentors greatly surpassing the list mentioned above.
When Moshe Rabbeinu asks to know G-d's glory, what is the first thing after that that G-d says? "HaShem, HaShem, Almighty, merciful and gracious, slow to anger, and abounding in kindness and truth" (Shemot 34:6, Metsudah translation without Shem HaShem).
If we can say with confidence that G-d exists, that His Torah is true, and that according to that agreed upon truth He is merciful, then we can say, no matter how unsatisfying it may sound, that a merciful G-d would never put a soul into this world if it were truly better for that soul to have never been born.
So what does that say about the Pasuk? Koheles must be speaking relative to his current situation. His life was dominated by gashmiut as he neared his end, with the three issurim against acquiring too much gold, women, and horses becoming a perfect description of his later years. If he had only heeded his own advice of coming near and listening to the wisdom available in G-d's House instead of ceaselessly offering sacrifices, perhaps, his life would be obviously worth living (last Pasuk of Perek 4). As we head into the rest of the year, may we not too fall victim to the disease of faithlessness. Shema Yisrael, HaShem Elokeinu, HaShem Echad.