Since your letter of May 25, 1983, I have not heard from you. I trust it is a case of “no news is good news,” and that the problem you wrote about, namely, facing a crisis of faith on account of certain doubts and uncertainties, has been over come, or at least substantially eased, as indeed most often happens in such cases.
This is one of the reasons -- the main one being pressure of duties -- why my reply to your letter has been so inordinately delayed. Also because it is difficult to discuss such a topic in a letter. Actually, there is no need for it, inasmuch as it is not an unusual problem, and there is a whole body of literature (also in English) that deals with the questions raised in your letter. It is surely possible to discuss them personally with a knowledgeable person, such as a learned practicing Rav [rabbi].
Since you have already written to me, I will endeavor to clarify (within the limits of a letter) some of the uncertainties mentioned in your letter, such as how to understand the diversity of religions in the world, why are Jews committed to keeping all 613 mitzvot of the Torah, while the rest of mankind only seven of them, the so-called Seven Noahide Laws (with all their ramifications, of course -- which also constitute quite a substantial Divinely ordained moral code); how can a Jew be certain that the Jewish religion and way of life is the true one and superior to any other, etc.
Let me begin with an illustration:
A person looking at his hand will, first of all, think of it as part of his anatomy, which is capable of performing a variety of manual jobs. Thinking further, one will see that the hand is comprised of many parts, such as fingers and muscles that have their particular functions as well as cooperative functions in conjunction with other parts, enabling the hand to carry out more delicate tasks, like writing, for example.
On a still deeper level, there are nerves and vessels that connect the hand and fingers to the brain and heart, which influences the quality of the handwriting, to the extent of expressing the writer’s thoughts and feelings, and even revealing hidden aspects of his character, as is known to handwriting experts.
One could carry the analysis still further, to the level of atoms, electrons, etc. Thus, one can speak of the human hand and its functions on different levels, from the simplest to the most complex, which are not mutually incompatible, as long as each part carries out its functions in the proper and wholesome manner.
If there are such complexities, gradations, and levels in the physical world, yet with an underlying unifying factor, they are certainly present in the world of the metaphysical and spiritual.
When it comes to contemplating the existence of G-d, one must, first of all realize that finite human beings (even the wisest of men) cannot grasp the “mind” and “thoughts” of the Creator, whose attributes are essentially as incomprehensible as Himself -- except to the extent that He willed to reveal in the Torah. But what is revealed in the Torah is as clear as light, which is why the Torah is called Torah Or [Torah of light]; indeed much of it has become common sense.
Now, insofar as the human is concerned, the Torah tells us that it has evolved by the design of the Creator, into a variety of components, rather than one massive uniform block -- just as the physical human body consists of a variety of organs and parts, each with its own purpose and function, nothing in it is useless or superfluous. For, as our Sages tell us, “The Creator has not created anything useless in this world.”
Of course, one may wonder why did G-d choose one nation out of all mankind to give it His Torah and mitzvot and designate it as “A kingdom of kohanim (G-d’s servants) and a holy nation”? Or, why does He permit such a variety of religious beliefs and practices, some of which are in direct conflict with His ordained order? But this would be like asking, why must the human body consist of such a variety of different parts, from the brain and heart to the foot and sole? Or, why does G-d permit malfunctions in an organism that is otherwise perfect?
As for the question, in view of the various religions and creeds of the world, each claiming to be the truth and superior to all others, how is a Jew to be certain that his religion is the true one?
This and related questions have already been dealt with at length in the famous 12th century classic, the Book of Kuzari by the great Jewish philosopher Rabbi Yehuda Halevi, which is available also in English translation. It is well documented and based on proofs that would stand up to the scrutiny of scientific method and common sense.
