Does Hashem Need Us? A Deeper Understanding
הרב שי טחןז שבט, תשפה05/02/2025Lately, a major controversy erupted when a highly renowned and influential rabbi stated that G-d needs us...
תגיות:הקבהאמונהמצוות
Lately, a major controversy erupted when a highly renowned and influential rabbi stated that G-d needs us. He explained that the very fact that Hashem created us proves that He desires something from us—namely, our relationship with Him and our love. Needless to say, such statements, which he repeatedly emphasized in many different classes, sparked a huge outcry.
On the surface, this claim appears at best problematic and, at worst, outright heretical. Since G-d is not human and does not possess human traits, the concept of having a need—a fundamentally human characteristic—cannot apply to Him. Suggesting that we can provide something that G-d lacks diminishes His transcendence and implies a degree of human-like limitation.
We firmly believe and know that Hashem has no limitations and can do anything He wills; thus, He has no need for us in any way. We also cannot benefit Him in any way, and, obviously, there is nothing we can do that He cannot. Therefore, the above statements seem to be entirely incorrect.
However, studying the words of our sages and rabbis can provide a surprisingly deeper perspective on this concept. The Zohar (3, 7;2) states, "ישראל מפרנסים לאביהם שבשמים"- Israel sustains and provides for their Father in Heaven. These words are profound and require further explanation.
Let’s begin with this week’s parasha (Beshalach). The Ohr HaChaim explains that when Moshe stood before Hashem and prayed for the sea to split, Hashem responded that while He desired to help, He was unable to do so. This was because He created the world with two opposing forces—Midat HaDin and Midat HaRachamim—which are in constant struggle. Midat HaDin opposed saving the Jewish people, while Midat HaRachamim sought to intervene. As a result, Hashem declared that He would not act directly; rather, the Jewish people themselves needed to tip the balance by strengthening their emunah and jumping into the sea, thereby empowering Midat HaRachamim to override Midat HaDin.
This insight from the Ohr HaChaim is fascinating. Consider this: Hashem, who created the world and us, chose to limit Himself in a way that makes His help dependent on our actions, even in moments of desperate need. The Ohr HaChaim connects this idea to another pasuk in parashat Haazinu: "צור ילדך תשי"-'You weakened the Rock that bore you', which Rashi explains to mean that when we sin, we weaken Hashem, so to speak. This concept is even more striking—it suggests not only that Hashem sometimes cannot help us without our support, but that our sins actually diminish His presence in the world.
On the contrary, when we act correctly by learning Torah and performing mitzvot, we actually strengthen Hashem, as the pasuk states: "תנו עוז לאלקים"—"Give strength to God" (Tehillim 68:35). Chazal explain this in Shemot Rabbah (Eicha 1; 33): "When Yisrael fulfills the will of Hashem, they add strength to the might of the One above, as it says (Tehillim 60:14): "באלקים נעשה חיל"- 'With G-d, we will achieve valor.' However, when Yisrael does not fulfill His will, it is as if, so to speak, they weaken the great power above, as it is written (Devarim 32:18): 'You weakened the Rock that bore you.'"
Similarly it is stated: "When Yisrael fulfills the will of the Hashem they increase strength in the might of the One above, as it says (Bamidbar 14:17): 'And now, let the strength of Hashem be magnified.' However, when they do not fulfill His will, it is as if, so to speak, they weaken the great power above, and they, too, go forth without strength before their pursuers."
This concept is repeated in Chazal in various versions. For example, the Gemara (Megilah 11a) states:
"בעצלתים ימך המקרה ובשפלות ידים ידלוף הבית"
"Through laziness, the roof sags, and through idle hands, the house leaks" (Kohelet 10:18).
The Gemara explains that the pasuk's reference is to a more profound idea:
"Because Yisrael were lazy and did not engage in Torah study, the ‘enemy’ of Hashem became poor." (The term "enemy" is a euphemism for Hashem, used out of reverence.)
This passage teaches that when we are lax in Torah learning, it is as if Hashem Himself, so to speak, becomes "impoverished."
Rav Chaim Volozhin, in his sefer Nefesh HaChaim (1; 9), presents this same concept and adds an allegory based on the pasuk: "I have compared you to the horses of Pharaoh’s chariots" (Shir HaShirim 1:9)- meaning Israel are compared in this pasuk to those horses. He explains its meaning as follows: Normally, a rider directs the horse, and the horse follows wherever the rider leads. However, during Kriat Yam Suf, the horses did not obey their riders; instead, they led them into the sea against their will. Similarly, Hashem declares that Am Yisrael always leads Him, so to speak, through their actions—determining positive or negative outcomes—even against His will.
That is the meaning of the pasuk (Devarim 33; 26): "רוכב שמים בעזרך"—Hashem guides the world with the help of Am Yisrael.
All the above clearly illustrate that Hashem, after creation, chose to limit Himself to act in this world only according to the actions of Klal Yisrael.
Another idea presented by that well-known rabbi is that Hashem "needs" us in the way that a father needs his children. When a person needs his children, it does not diminish him in any way. On the contrary, someone who is devoid of feelings, uninterested in companionship or family to love and care for, is lacking something fundamental.
Those who oppose this idea cite the pasuk: "אם תצדק מה תתן לו"—"If you are righteous, what do you give Him?" (Iyov 35:7), implying that we cannot help or provide Hashem in any way. However, the response to this is that performing mitzvot does not "help" Hashem Himself, as He does not need our mitzvot for Himself, but rather, it enables Him to bestow goodness upon us.
An analogy for this is a father who owns a successful business and wishes to bring his children into it. However, he requires them to first learn the trade in order to join. Even though he desires to bring them in, if they are unprepared, they cannot take part. Clearly, the father does not need their help, but he wants them to be involved for their own benefit, so they too can succeed.
Summary: There are two key points in this discussion that require clarification. The first is whether Hashem limited His abilities concerning our world, and the second is whether Hashem needed to create us in order to have entities to love and interact with. Obviously, this topic is not as simple as it initially seems and is more kabbalistic in nature. Anyone who wishes to study and gain an understanding of it must seek proper guidance from a true talmid chacham.
On the surface, this claim appears at best problematic and, at worst, outright heretical. Since G-d is not human and does not possess human traits, the concept of having a need—a fundamentally human characteristic—cannot apply to Him. Suggesting that we can provide something that G-d lacks diminishes His transcendence and implies a degree of human-like limitation.
We firmly believe and know that Hashem has no limitations and can do anything He wills; thus, He has no need for us in any way. We also cannot benefit Him in any way, and, obviously, there is nothing we can do that He cannot. Therefore, the above statements seem to be entirely incorrect.
However, studying the words of our sages and rabbis can provide a surprisingly deeper perspective on this concept. The Zohar (3, 7;2) states, "ישראל מפרנסים לאביהם שבשמים"- Israel sustains and provides for their Father in Heaven. These words are profound and require further explanation.
Let’s begin with this week’s parasha (Beshalach). The Ohr HaChaim explains that when Moshe stood before Hashem and prayed for the sea to split, Hashem responded that while He desired to help, He was unable to do so. This was because He created the world with two opposing forces—Midat HaDin and Midat HaRachamim—which are in constant struggle. Midat HaDin opposed saving the Jewish people, while Midat HaRachamim sought to intervene. As a result, Hashem declared that He would not act directly; rather, the Jewish people themselves needed to tip the balance by strengthening their emunah and jumping into the sea, thereby empowering Midat HaRachamim to override Midat HaDin.
This insight from the Ohr HaChaim is fascinating. Consider this: Hashem, who created the world and us, chose to limit Himself in a way that makes His help dependent on our actions, even in moments of desperate need. The Ohr HaChaim connects this idea to another pasuk in parashat Haazinu: "צור ילדך תשי"-'You weakened the Rock that bore you', which Rashi explains to mean that when we sin, we weaken Hashem, so to speak. This concept is even more striking—it suggests not only that Hashem sometimes cannot help us without our support, but that our sins actually diminish His presence in the world.
On the contrary, when we act correctly by learning Torah and performing mitzvot, we actually strengthen Hashem, as the pasuk states: "תנו עוז לאלקים"—"Give strength to God" (Tehillim 68:35). Chazal explain this in Shemot Rabbah (Eicha 1; 33): "When Yisrael fulfills the will of Hashem, they add strength to the might of the One above, as it says (Tehillim 60:14): "באלקים נעשה חיל"- 'With G-d, we will achieve valor.' However, when Yisrael does not fulfill His will, it is as if, so to speak, they weaken the great power above, as it is written (Devarim 32:18): 'You weakened the Rock that bore you.'"
Similarly it is stated: "When Yisrael fulfills the will of the Hashem they increase strength in the might of the One above, as it says (Bamidbar 14:17): 'And now, let the strength of Hashem be magnified.' However, when they do not fulfill His will, it is as if, so to speak, they weaken the great power above, and they, too, go forth without strength before their pursuers."
This concept is repeated in Chazal in various versions. For example, the Gemara (Megilah 11a) states:
"בעצלתים ימך המקרה ובשפלות ידים ידלוף הבית"
"Through laziness, the roof sags, and through idle hands, the house leaks" (Kohelet 10:18).
The Gemara explains that the pasuk's reference is to a more profound idea:
"Because Yisrael were lazy and did not engage in Torah study, the ‘enemy’ of Hashem became poor." (The term "enemy" is a euphemism for Hashem, used out of reverence.)
This passage teaches that when we are lax in Torah learning, it is as if Hashem Himself, so to speak, becomes "impoverished."
Rav Chaim Volozhin, in his sefer Nefesh HaChaim (1; 9), presents this same concept and adds an allegory based on the pasuk: "I have compared you to the horses of Pharaoh’s chariots" (Shir HaShirim 1:9)- meaning Israel are compared in this pasuk to those horses. He explains its meaning as follows: Normally, a rider directs the horse, and the horse follows wherever the rider leads. However, during Kriat Yam Suf, the horses did not obey their riders; instead, they led them into the sea against their will. Similarly, Hashem declares that Am Yisrael always leads Him, so to speak, through their actions—determining positive or negative outcomes—even against His will.
That is the meaning of the pasuk (Devarim 33; 26): "רוכב שמים בעזרך"—Hashem guides the world with the help of Am Yisrael.
All the above clearly illustrate that Hashem, after creation, chose to limit Himself to act in this world only according to the actions of Klal Yisrael.
Another idea presented by that well-known rabbi is that Hashem "needs" us in the way that a father needs his children. When a person needs his children, it does not diminish him in any way. On the contrary, someone who is devoid of feelings, uninterested in companionship or family to love and care for, is lacking something fundamental.
Those who oppose this idea cite the pasuk: "אם תצדק מה תתן לו"—"If you are righteous, what do you give Him?" (Iyov 35:7), implying that we cannot help or provide Hashem in any way. However, the response to this is that performing mitzvot does not "help" Hashem Himself, as He does not need our mitzvot for Himself, but rather, it enables Him to bestow goodness upon us.
An analogy for this is a father who owns a successful business and wishes to bring his children into it. However, he requires them to first learn the trade in order to join. Even though he desires to bring them in, if they are unprepared, they cannot take part. Clearly, the father does not need their help, but he wants them to be involved for their own benefit, so they too can succeed.
Summary: There are two key points in this discussion that require clarification. The first is whether Hashem limited His abilities concerning our world, and the second is whether Hashem needed to create us in order to have entities to love and interact with. Obviously, this topic is not as simple as it initially seems and is more kabbalistic in nature. Anyone who wishes to study and gain an understanding of it must seek proper guidance from a true talmid chacham.
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