After a recent presentation, the former Chief Rabbi of London, Lord Jonathan Sacks responded to a question with these comments (excerpts only):
“Abraham sees a palace. That means that he sees the world has order. Therefore, it has a Creator. But the palace is in flames! – which means the world is full of disorder. It is full of evil, violence, injustice. Now nobody builds a building and then goes away and deserts it. Therefore, if there is a fire there must be somebody in charge to put it out. The building must have an owner. Where is he? And that is Abraham’s question. Where is God in this world?
That is the question that gives Abraham no peace. Here, if I am right, that is the starting point of Jewish faith.
In Judaism, faith does not begin with an answer. It begins with a question. It doesn’t begin in harmony. It begins in dissonance.
Here it is: if God created the world then God created man. Why then does God allow man to destroy the world? How can we reconcile the order of the world with the disorder of human society? Can God have made the world only to desert it? That is Abraham’s question. Can it be the world has no-one in charge, no owner? That is his question. …”
Rabbi Sacks goes on to explain that there are only two logical possibilities here and what they are and imply, but that Abraham rejects both of them!
“ … Either God exists, in which case there is no evil. Or evil exists, in which case there is no God. But supposing both exist? Supposing there are both God and evil? Supposing there are both the palace and the flames?
Now if that is so, if my interpretation is right, then Judaism begins not in the conventional place where faith is thought to begin, namely in wonder that the world is. Judaism begins in the opposite, in the protest against a world that is not as it ought to be.
At the very heart of reality, by which I mean reality as we see it, from our point of view, there is a contradiction between order and chaos: the order of creation and the chaos we make.
Now the question is: how we do we resolve that contradiction?
And the answer is that that contradiction between the palace and the flames, between the world that is and the world that ought to be, cannot be resolved at the level of thought. It doesn’t exist! You cannot resolve it! Logically, philosophically, in terms of theology or theodicy, you cannot do it!
The only way you can resolve that tension is by action; by making the world better than it is. That is the only way you can lessen the tension between the palace and the flames. When things are as they ought to be, when there is only a palace and no flames – then we have resolved the tension. Then we have reached our destination. But that is not yet.
It was not yet for Abraham and it is not yet for us. And from this initial contradiction, from this cognitive dissonance, are born the following … fundamental features (of Judaism):
Firstly, the primary thing (in Judaism) is ‘doing’, is action, is deed, is mitzvah. Because only the mitzvah makes the world a little less dissonant between what it is and what it ought to be.
Secondly: the whole programme of Judaism, the project of the Torah, is ‘tikkun olam’ in the precise sense ‘mending a fragmented, fractured, world’. …” <end quote>
This is, I believe, the perfect definition of the ‘grace’ we are called to exhibit, if we desire to receive the Grace of YHVH!
We are to act with grace, with ‘overflowing love’ toward our neighbour, and our fractured, hurting world.
The Christian world is big on grace, but perhaps they are a little confused about it. I discuss this in my article ‘Amazing Grace’ – see here
 Part of the answer is a sense in which evil is not evil after all – confused? Read Rabbi Sacks article and book.
 Or we could say, the message of the Tanakh, the message of YHVH and His Son, begins here