Pemikiran Yahudi Ayub 34:11: For the Perplexed & Duties

With this, we are able to expand the notion of the eternity of matter. We can say that the Divine Intellect compels spiritual and physical existence, with all of their components, and all of their details, no matter how close or distant they are, to bring the entirety of existence, natural, emotional, and intellectual, including human intellect and will, with all of man's ideas, traits, and tendencies, to the ultimate perfection. Now since for this perfected state to obtain, there would have to be some influence from the Divine Intellect, a divine light of prophecy, and orderly workings of Providence, [such "that He pays a man according to his actions, and provides for him according to his conduct” (Job 34:11)] and an orderly move toward perfection, as divinely arranged, through one nation, which is most prepared [for this mission], and to draw along with it many and varying circumstances which, together, will all act upon that nation such that they manifest the proper relationship to all of humanity and reality. As a result of this, Higher Intellect would require a notion of reward and punishment, which perfects the human spirit, and as well as all of those things that strengthen or weaken the spirit of this nation.

But if you wake up and put to heart what our Sages said "everything is in the hands of Heaven except the fear of Heaven" (Berachos 33b), you will exert yourself in religious matters in the way of someone who understands that according to his own actions in them will be his reward and punishment, as written "He repays a man for what he has done; he brings upon him according to his ways" (Iyov 34:11). And in secular matters, you will conduct yourself with the conviction that all of your movements and the course of your matters are bound to the decree of the Creator, and you place your trust on G-d on all of them, as written "Cast your cares on the L-rd and he will sustain you" (Tehilim 55:23).

We find, however, in the book of the Torah a contrary view, namely, that a human being's visible acts are in his own power. He can choose then as he pleases. They are effected by his choice and free will and he is accordingly liable to reward or punishment for service and transgression respectively, as it is said, "See, I have set before you this day life and good, and death and evil" (Deut. 30:15). ". . . therefore choose life" (Deut. 30:19). "Through your hands this has come" (Malachi 1:9). "For according to a man's act, He requites him" (Job 34:11). "A man's folly perverts his way" (Prov. 19:3). Everything in our religious literature, whether it be instruction, precept or moral exhortation, demonstrates this view. And whatever is there set forth concerning reward for service, and punishment for transgression, indicates that a human being's acts are left to himself and that the Divine glory does not interfere in his prosperity or in his ill-fortune, in his righteous deeds or in his perversities.