Pensamiento judío sobre Números 24:14

Aristoteles (ethics book 3 chapter 5) states that the object of willpower is the end. (purpose) The objects of choice are the means toward that end. Stated differently: if our end (objective) is good health, then the steps taken to attain good health are the objects of our choice, (bechirah) Isaiah 66,3-4, discusses "they chose their ways" and "their soul wanted abominations." In verse four, G'd says "what I did not want, they chose." We observe here that the Jews in question chose evil ends and employed evil ways to attain those ends. The expression bechirah, "choice" is used only concerning ways and means, not concerning ultimate goals. When the Torah in our Parshah (30,19) says "choose life!", it is the kind of life that is referred to. We are to choose the quality of life that will ensure for ourselves the true "good," eternal life. If someone were to say "choose life in order to live!" such a statement would be meaningless. Clearly then, the Torah in our Parshah is concerned with the kind of life we are to choose. When Elisha (Kings II 4,7) tells the widow to "live" on the proceeds of the oil she will sell, he refers to a lifestyle. Similarly, when Solomon in Kohelet 9,9, advises "enjoy life with the woman you love," a lifestyle, i.e. married life is meant. Leviticus 18,5, "keep My statutes and My ordinances by the pursuit of which man will live," refers to sexual mores, a lifestyle to be observed. Concerning all the above, the Torah says in our Parshah "Life and Death I have placed before you!" Bechirah, freedom of choice is subject to advice, not so ratzon, one's will. This is why Bileam says "come I will give you advice." (Numbers 24,14) The letter "b" in bechayim refers to the choice of a particular path towards the objective, not to the objective itself. At the same time, if the right choice of lifestyle is made in order to achieve eternal life, He in turn will not deprive you of all the things needed to sustain physical life in your land which you have come to inherit. (verse 16) The seven things created prior to the universe as we know it, are representative of what gives the universe its purpose. First and foremost "the throne of G'd." The eventual recognition of the majestic glory of G'd was the first thought that preceded creation. Moses paraphrases this by saying "I have placed life before you for your consideration." The second thought was Torah, referred to by Moses as "to love the Lord your G'd and walk His ways." Third comes repentance, a major topic in our Parshah. Whosoever fails to take advantage of the opportunities the institution of teshuvah offers, will be smitten by a punishment that will ultimately result in his oblivion. Fourth is gan eden, Paradise, the promise of an enduring existence. "You will live and multiply." Fifth is gehinnom, the alternative to gan eden. It too had to be planned prior to the creation of the universe. Moses refers to it as "surely you will perish." Item number six is the name of the Messiah. This refers to the presence of mentors who would remind man of his duties. Moses refers to them by saying "I have called as witness, Heaven and Earth" The seventh and last item, the provision of material needs, is inherent in the existence of the "Temple," ensuring as it does the presence of the shechinah, i.e. G'ds presence, and consequently the bounty of His goodness. We see that our Parshah enumerates the seven ingredients which between them were the prerequisites for the success of the work of creation.