Harold S. Kushner · 176 pages
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“Pain is the price we pay for being alive. Dead cells—our hair, our fingernails—can’t feel pain; they cannot feel anything. When we understand that, our question will change from, “Why do we have to feel pain?” to “What do we do with our pain so that it becomes meaningful and not just pointless empty suffering?”
“I don’t know why one person gets sick, and another does not, but I can only assume that some natural laws which we don’t understand are at work. I cannot believe that God “sends” illness to a specific person for a specific reason. I don’t believe in a God who has a weekly quota of malignant tumors to distribute, and consults His computer to find out who deserves one most or who could handle it best. “What did I do to deserve this?” is an understandable outcry from a sick and suffering person, but it is really the wrong question. Being sick or being healthy is not a matter of what God decides that we deserve. The better question is “If this has happened to me, what do I do now, and who is there to help me do it?” As we saw in the previous chapter, it becomes much easier to take God seriously as the source of moral values if we don’t hold Him responsible for all the unfair things that happen in the world.”
“We cannot merely pray to You, O God, to end war; For we know that You have made the world in a way That man must find his own path to peace Within himself and with his neighbor. We cannot merely pray to You, O God, to end starvation; For you have already given us the resources With which to feed the entire world If we would only use them wisely. We cannot merely pray to You, O God, To root out prejudice, For You have already given us eyes With which to see the good in all men If we would only use them rightly. We cannot merely pray to You, O God, to end despair, For You have already given us the power To clear away slums and to give hope If we would only use our power justly. We cannot merely pray to You, O God, to end disease, For you have already given us great minds with which To search out cures and healing, If we would only use them constructively. Therefore we pray to You instead, O God, For strength, determination, and willpower, To do instead of just to pray, To become instead of merely to wish. Jack Riemer, Likrat Shabbat”
“We can't pray that God make our lives free of problems; this won't happen, and it is probably just as well. We can't ask Him to make us and those we love immune to diseases, because He can't do that. We can't ask Him to weave a magic spell around us so that bad things will only happen to other people, and never to us.
People who pray for miracles usually don't get miracles, any more than children who pray for bicycles, good grades, or good boyfriends get them as a result of praying. But people who pray for courage, for strength to bear the unbearable, for the grace to remember what they have left instead of they have lost, very often find their prayer answered.”
“If we think of life as a kind of Olympic games, some of life's crises are sprints. They require maximum emotional concentration for a short time. Then they are over, and life returns to normal. But other crises are distance events. They ask us to maintain our concentration over a much longer period of time, and that can be a lot harder.”
“Laws of nature do not make exceptions for nice people. A bullet has no conscience; neither does a malignant tumor or an automobile gone out of control. That is why good people get sick and get hurt as much as anyone.”
“God does not cause our misfortunes. Some are caused by bad luck, some are caused by bad people, and some are simply an inevitable consequence of our being human and being mortal, living in a world of inflexible natural laws. The painful things that happen to us are not punishments for our misbehavior, nor are they in any way part of some grand design on God's part. Because the tragedy is not God's will, we need not feel hurt or betrayed by God when tragedy strikes. We can turn to Him for help in overcoming it, precisely because we can tell ourselves that God is as outraged by it as we are.”
“The Talmud, the compilation of discussions of Jewish Law which I have quoted earlier in this book, gives examples of bad prayers, improper prayers, which one should not utter. If a woman is pregnant, neither she nor her husband should pray, “May God grant that this child be a boy” (nor, for that matter, may they pray that it be a girl). The sex of the child is determined at conception, and God cannot be invoked to change it. Again, if a man sees a fire engine racing toward his neighborhood, he should not pray, “Please God, don’t let the fire be in my house.” Not only is it mean-spirited to pray that someone else’s house burn instead of yours, but it is futile. A certain house is already on fire; the most sincere or articulate of prayers will not affect the question of which house it is.”
“For many of us, we will come to the point where death will be the only healer for the pain which our lives will have come to contain.”
“The Israelites got out of Egypt, but Pharoah and his army chased after them. They got to the Red Sea and they couldn’t cross it. The Egyptian army was getting closer. So Moses got on his walkie-talkie, the Israeli air force bombed the Egyptians, and the Israeli navy built a pontoon bridge so the people could cross.” The mother was shocked. “Is that the way they taught you the story?” “Well, no,” the boy admitted, “but if I told it to you the way they told it to us, you’d never believe it.” Centuries ago,”
“for all those people who wanted to go on believing, but whose anger at God made it hard for them to hold on to their faith and be comforted by religion.”
“I am not sure prayer puts us in touch with God the way many people think it does--that we approach God as a supplicant, a beggar asking for favors, or as a customer presenting Him with a shopping list and asking what it will cost. Prayer is not primarily a matter of asking God to change things. If we come to understand what prayer can and should be, and rid ourselves of some unrealistic expectations, we will be better able to call on prayer, and on God, when we need them most.”
“The conventional explanation, that God sends us the burden He knows that we are strong enough to handle it, has it all wrong. Fate, not God, sends us the problem. When we try to deal with it, we find out that we are not strong. We are weak, we get tired, we get angry, overwhelmed. We begin to wonder how we will ever make it through all the years. But when we reach the limits of our own strength, and courage, something unexpected happens. We find reinforcement coming from a source outside of ourselves. And in the knowledge that we are not alone, that God is on our side, we manage to go on.”
“We don't have to beg or bribe God to give us strength or hope or patience. We need only turn to Him, admit that we can't do this on our own, and understand that bravely bearing up under long-term illness is one of the most human, and one of the most godly, things we can ever do. One of the things that constantly reassures me that God is real, and not just an idea that religious leaders made up, is the fact that people who pray for strength, hope and courage so often find resources of strength, hope and courage that they did not have before they prayed.”
“Does God "temper the wind to the shorn lamb"? Does He never ask more of us than we can endure? My experience, alas, has been otherwise. I have seen people crack under the strain of unbearable tragedy. I have seen marriages break up after the death of a child, because parents blamed each other for not taking proper care or for carrying the defective gene, or simply because the memories they shared were unendurably painful. I have seen some people made noble and sensitive through suffering, but i have seen many more people grow cynical and bitter. I have seen people become jealous of those around them, unable to take part in the routines of normal living. I have seen cancers and automobile accidents take the life of one member of a family, and functionally end the lives of five others, who could never again be the normal, cheerful people they were before disaster struck. If God is testing us, He must know by now that many of us fail the test. If He is only giving us the burdens we can bear, I have seen Him miscalculate far too often.”
“I believe in God. But I do not believe the same things about Him that I did years ago, when I was growing up or when I was a theological student. I recognize His limitations. He is limited in what He can do by laws of nature and by the evolution of human nature and human moral freedom. I no longer hold God responsible for illnesses, accidents, and natural disasters, because I realize that I gain little and I lose so much when I blame God for those things. I can worship a God who hates suffering but cannot eliminate it, more easily than I can worship a God who chooses to make children suffer and die, for whatever exalted reason.
Some years ago, when the "death of God" theology was a fad, I remember seeing a bumper sticker that read "My God is not dead; sorry about yours." I guess my bumper sticker reads "My God is not cruel; sorry about yours.”
“How seriously would we take person who said, "I have faith in Adolf Hitler, or in John Dilinger. I can't explain why they did the things they did, but I can't believe they would have done them without a good reason." Yet people try to justify the deaths and tragedies God inflicts on innocent victims with almost these same words.
Furthermore, my religious commitment to the supreme value of an individual life makes it hard for me to accept an answer that is not scandalized by an innocent person's pain, that condones human pain because it supposedly contributes to an overall work of esthetic value. If a human artist or employer made children suffer so that something immensely impressive or valuable could come to pass, we would put him in prison. Why then should we excuse God for causing such undeserved pain, no matter how wonderful the ultimate result may be?”
“This is what it means to be human “in the image of God.” It means being free to make choices instead of doing whatever our instincts
would tell us to do. It means knowing that some choices are good, and others are bad, and it is our job to know the difference.”
“When you have been hurt by life, it may be hard to keep that in mind. When you are standing very close to a large object, all you can see is the object. Only by stepping back from it can you also see the rest of its setting around it. When we are stunned by some tragedy, we can only see and feel the tragedy. Only with time and distance can we see the tragedy in the context of a whole life and a whole world.”
“Perhaps that is the only cure for jealousy, to realize that the people we resent and envy for having what we lack, probably have wounds
and scars of their own. They may even be envying us.”
“Are you capable of forgiving and loving God even when you have found out that He is not perfect, even when He has let you down and disappointed you by permitting bad luck and sickness and cruelty in His world, and permitting some of those things to happen to you? Can you learn to love and forgive Him despite His limitations, as Job does, and as you once learned to forgive and love your parents even though they were not as wise, as strong, or as perfect as you needed them to be?”
“We may not ever understand why we suffer or be able to control the forces that cause our suffering, but we can have a lot to say about what suffering does to us, and what sort of people we become because of it. Pain makes some people bitter and envious. It makes others sensitive and compassionate. It is the result, not the cause, of pain that makes some experiences of pain meaningful and others empty and destructive.”
“Bad things do happen to good people in this world, but it is not God who wills it. God would like people to get what they deserve in life, but He cannot always arrange it. Forced to choose between a good God who is not totally powerful, or a powerful God who is not totally good, the author of the Book of Job chooses to believe in God's goodness.”
“The Bible, after all, repeatedly speaks of God as the special protector of the poor, the widow, and the orphan, without
raising the question of how it happened that they became poor, widowed, or orphaned in the first place.”
“In the final analysis, the question of why bad things happen to good people translates itself into some very different questions, no longer asking why something happened, but asking how we will respond, what we intend to do now that it has happened.
Are you capable of forgiving and accepting in love a world which has disappointed you by not being perfect, a world in which there is so much unfairness and cruelty, disease and crime, earthquake and accident? Can you forgive its imperfections and love it because it is capable of containing great beauty and goodness, and because it is the only world we have?
Are you capable of forgiving and loving the people around you, even if they have hurt you and let you down by not being perfect? Can you forgive them and love them, because there aren't any perfect people around, and because the penalty for not being able to love imperfect people is condemning oneself to loneliness?
Are you capable of forgiving and loving God even when you have found out that He is not prefect, even when He has let you down and disappointed you by permitting bad luck and sickness and cruelty in His world, and permitting some of those things to happen to you? Can you learn to love and forgive Him despite His limitations, as Job does, and as you once learned to forgive and love your parents even though they were not as wise, as strong, or as perfect as you needed them to be?
And if you can do these things, will you be able to recognize that the ability to forgive and the ability to love are the weapons God has given us to enable us to live fully, bravely and meaningfully in this less-than-perfect world?”
“Wilder offers this as his
explanation of why good people have to suffer in this life. God has a pattern into which all of our lives fit. His pattern requires that some
lives be twisted, knotted, or cut short, while others extend to impressive lengths, not because one thread is more deserving than
another, but simply because the pattern requires it.”
“If a human artist or employer made children suffer so that something immensely impressive or valuable could come to pass, we
would put him in prison. Why then should we excuse God for causing such undeserved pain, no matter how wonderful the ultimate
result may be?”
“This is what it
means to create: not to make something out of nothing, but to make order out of chaos. A creative scientist or historian does not make
up facts but orders facts; he sees connections between them rather than seeing them as random data. A creative writer does not
make up new words but arranges familiar words in patterns which say something fresh to us.”
“Mike Hawk!” Bennett practically yelled at me, dropping his hand. His eyes were red from laughing. “How am I supposed to keep it together over that? That’s like meeting a f***ing unicorn.”
“Some would say you were in a closet. Some would say you didn’t even know you were in a house. The “truth” about a person’s sexual preference is often revealed through a long journey of tiny steps, and acceptance is one of the last ones. It’s an individual story for every person. There are unique personal prejudices in everyone, created by our families, our social circles, and mostly by ourselves. It’s tough to confront those things that you are afraid of in yourself.”
“I know what to do with my life. I just don't know what to do with this one night.”
“But when I see Sudha, her face bright with a simple, generous joy, the walls I'd set up so carefully collapse around me like a house of cards. Inside my heart it feels like a wet, new rain. In spite of all my insecurities, in spite of the oceans that'll be between us soon and the men that are between us already, I can never stop loving Sudha. It's my habit, and it's my fate.”
“If top performer are imbued with the belief that their excellence isn’t a personal accomplishment, but a gift belonging to all of mankind as a demonstration of man’s potential, they’ll go strong and remain so through any event.
...
We celebrate the champion because we recognize that he has overcome personal ambition through sacrifice and dedication to higher principles.
The great become legendary when they teach by example. It isn’t what they have, nor what they do, but what they have become that inspires all of mankind, and that’s what we honor in them.
...
The Olympic spirit resides within the hearth of every man and woman. Great athletes can, by example, awaken awareness of that principle in all people.
These heroes and their spokesmen have a potentially powerful influence on all of mankind, literally the power to lift the world on their shoulders. The nurturing of excellence and recognition of its value is the responsibility of all men, because the quest for excellence in any area of human endeavor inspires us all toward the actualization of every form of man’s yet unrealized greatness.”
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