Pemikiran Yahudi Imamat 19:14: Akeidat Yitzchak, Yesod Mora VeSod HaTorah, Nineteen Letters & Derashot HaRan

Human achievement may me due to G-d’s personal intervention on our behalf known as hashgachah pertatit; it can also be due to favorable horoscopic constellations or environmental factors, commonly called hashgachah klallit; finally, it can be due to personal endurance, intelligence, energy, and skill. It is reasonable to assume that none of the factors listed account exclusively for the success or failure of our endeavors. Allowing that the Almighty's omnipotence allows Him to determine the outcome of all our endeavors, human intelligence and willpower would be utterly meaningless were they not to play a significant part in determining the success or failure of our endeavors. This statement is not, of course, intended to minimize the value of G-d’s contribution to the result of such endeavors. Although theologians claim that the Almighty can mislead the wise and impair their judgment to the point that they will act contrary to their original intentions, the same theologians do not deny that man possesses freedom of choice, without which the whole concept of reward or punishment for compliance or non compliance with G-d’s wishes would be meaningless. There are numerous instances when the Torah legislates an action designed to protect the life or property of a third party. Consider the example of the law to erect a protective fence around one's roof. The reason stated is that unless such a fence is erected, a fatal fall from such a roof would be considered as an act of bloodshed committed by the owner of the house in question. Obviously, mentioning the latter possibility assumes that there is a free choice of whether to comply with the legislation or not. If there were no choice, how could there be negative results for the owner or the victim if the owner had failed to erect the fence? But not every one walking around an unfenced roof will fall off it with fatal consequences. The ultimate result of the fate of such an individual then is the result of more than one of the factors we have listed (Deut. 22,8). Consider also that the Talmud when discussing the digging of a hole that an animal might fall into, does not hold the digger responsible if a human being had come to harm by reason of that hole. The reason is that human beings are expected to have their wits about them, are meant to use the intelligence they have been granted. We see clearly that human behavior is at least one of the criterion determining his ultimate fate. The nature of the legislation to erect a fence, then, is more of the "good advice" variety that the Talmud often refers to when citing Rabbinic strictures. On the other hand, we know from experience that even the most diligent endeavors of man to attain certain objectives, are often doomed to failure. The attempt by Joseph's brothers to thwart realization of his dreams by selling him to a caravan of Midianites travelling to Egypt, is just one such example. The Talmud (Niddah 60) elaborates on our theme, explaining that even if one follows all the advice concerning the acquisition of wisdom meticulously, the desired result may not be achieved unless such efforts are accompanied by an appeal to the One who grants wisdom, and by G-d’s positive response to such an appeal. Nevertheless, history is full of examples of brilliant men who were successful without turning to G-d for help; also, what point would there be in the selection of brilliant advisors to heads of states, if their advice would not have positive results? In Proverbs 22,29, Solomon tells us, "Seest thou a man diligent in his business? He shall stand in front of kings! (10,4) he will become poor who deals with a sick hand, but the hand of the diligent makes rich." We must conclude then that success of human efforts is assured if the individual in question is also favored by astrological influences, mazzal and if due to his own merit he receives Divine guidance at the personal level. Philosophers agree that one must not base one's lifestyle on hope for success due to fortuitous circumstances. Lucky breaks cannot be depended on. The interplay of the four causes for success in worldly matters may be understood in the following manner. A person born under favorable conditions who also lives the life of the righteous, qualifies for hashgachah peratit and will therefore require relatively little personal exertion to achieve his objectives. "Man's steps are guided by the Lord, when the latter approves of his path" (Psalms 37,23). Conversely, should such a person lead the wrong kind of life, even the favorable conditions he was born under, will not altogether protect him, as G-d’s hand will prove more powerful than his natural good fortune and will thwart him despite his best efforts. See the example of Achitofel (Samuel II Chapter 7). To quote Isaiah 44,25, "He turns wise men backwards and makes their knowledge foolish." The same holds true, of course, if one's natural mazzal is only average or worse. If, however, one is endowed with average skills and intelligence, and one's actions are the outgrowth of one's own free will, such a person does not qualify for Divine intervention in his affairs. His successes in wordly matters are due in overwhelming measure to his own efforts or lack thereof. Any slackening of his efforts is apt to put his success in jeopardy. If such a person had been born under unfavorable conditions, his chances to succeed would be minimal indeed. If a person born under negative environmental, hereditary, and horoscopic influences lives a life of piety, then his efforts combined with the merit he has accumulated will qualify him for Divine intervention on his behalf, and enable him to neutralize the negative factors under which he had been born. Abraham overcame the negative mazzal of sterility (Psalm 33,18). "The eye of the Lord is on those who fear Him and wait patiently for His kindness to save them from death and to keep them alive during times of famine." In all these instances, personal effort and perseverance contribute the major part to eventual success. In fact, any negligence or laziness is rated as sinful when circumstances seem to have called for exertion of self (Deuteronomy 16,10, promising success in return for kind and generous behaviour towards the poor, does so on the assumption that one's efforts will be crowned with success). The Torah does not promise windfalls. Since the majority of people are of average or below average endowments, the need for them to exert themselves on their own behalf is beyond question, since their merit or natural mazzal cannot be depended upon. The advice given by the Torah is addressed precisely to this large group of people, who by following it can hope to battle adverse conditions successfully. Man's lack of success is called nefilah when it occurs independent of G-d’s intervention; it is called happalah when due to G-d’s active intervention in the affairs of that individual. Psalm 37,24 tells us, "Even though a man may fall, he shall not be cast down, for the Lord upholds his hand." When someone walks on a roof protected by a railing, this railing will prove a protection if the Lord had not intended for that person to fall off that roof. However, if the Lord had intended for that person to fall off that roof, the best railing in the world cannot save him. Sometimes, two people born under identical circumstances can have a widely different range of success due to their different merits (The Talmud Moed Katan 28 discusses this problem in connection with Rav Chisdah and Rabbah). Many fine distinctions apply in ascertaining the relative success of individuals in apparently similar circumstances. Suffice it to say that it behooves a person to view himself at all times as average in deeds (merits) and as below average in natural endowments. This will give him the incentive to acquire merits and to strive to overcome handicaps. In all matters of "worldly affairs," we have to make the first move, and the Lord has to assist us to assure us of success in carrying out our designs. Our prayers must be directed towards obtaining His help to overcome our respective handicaps. Should one fail to succeed in spite of having complied with all the above, the cause may be heavenly judgment acting as punishment. It could be trials to test our faith in Him. It could also be an affliction designed to enhance the ultimate achievement of our aims in our own eyes when it does finally occur. If one gives up prematurely in the face of obstacles, and does not strive mightily to overcome such impediments, the chances are that one is the architect of one's own misfortune and that such failure had not been decreed by G-d at all. Suppose we had been given the choice between immediate execution or life imprisonment, without time off for good behavior, we would certainly refuse to acquiesce in either alternative. We would make strenuous efforts to escape either of these two calamities. We would leave no stone unturned as long as the efforts to improve our own situation would not be at the expense of some innocent third party. Similarly, our own efforts to escape misfortune must be pursued up to the point where continued insistence would constitute rebellion against G-d. If pestilence rages in a city, one does not stay around, but one isolates oneself (Baba Kama 60). One employs every known medication to ward off infection. Should all efforts have failed and one appears doomed, one must declare one's faith in the justice of the Lord, reconcile oneself to His superior wisdom, and prepare to meet one's judgment. Although Ramban disagrees with the approach we have outlined in the case of the need to call a doctor, he would not disagree with the approach outlined in other areas of life (Ramban holds that whereas a doctor may treat the sick, the sick must not ask to be treated, as this would indicate lack of faith in G-d as the ultimate Healer). When G-d sent Samuel to anoint David, who had a price on his head, Samuel had to expose himself to danger, in order to perform this mission. G-d did not expect Samuel to rely on miracles, but told him to use subterfuge in the shape of a calf, so that if intercepted, he could claim to be on the way to Bethlehem to offer the calf as a sacrifice. G-d instructs, "During the meal, you will proceed according to My instructions" (Samuel I 15,1 -6). King Assa's reliance on a doctor is criticized only because it had not been preceded by prayer, not because the patient had no right to consult doctors (Chronicles II 16,12). One of the best examples of the extent to which one has to go to ensure one's survival, is found in Samuel I 21,14, when David, while at the court of Achish, deliberately acts like a demented halfwit to mollify those of Achish's advisors who did not trust his loyalty. When David recalls that episode in Psalm 34, he credits G-d with helping him, though when reading the account of this event it seems wholly due to David's own initiative. His problem had been that he had to choose between actively fighting against his own people to prove his loyalty to the Philistines and to qualify for refuge from Saul in Cat, or to forfeit his life by refusing to join an attack against his own people. In this unusual situation, a course of inaction coupled with an appeal to G-d seemed the only way out. The classic example for proper conduct is found in the account of the encounter between Jacob and Esau. Since Jacob's delegation to Esau had been prompted by fear, and some of our sages even castigate Jacob for having "taken hold of the dog's ear" (Bereshit Rabbah 75), we must ask why G-d did not take Jacob aside and say to him "do not be afraid, I will be your shield," as He had done for Abraham after the latter had returned from defeating Kedorleomer and liberating Lot (Genesis Chapter 15). Similarly, G-d had told Isaac not to go to Egypt, to rely on Him. Even Jacob himself, before setting out on his last journey to Egypt, had been personally reassured by G-d. No doubt, the impending encounter with Esau called for more reassurance than any of the other examples mentioned. So why was this reassurance not forthcoming?

The story of Creation teaches that belief in fatalism is wrong. Since the Creator was free to create at that time, He will forever remain free to change His world and its laws whenever it pleases Him. (compare chapter 1 and chapter 15) Fear then is predicated on the assumption that what is dreaded need not necessarily happen, or need not necessarily fail to happen, since the ultimate decision is within the province of G'ds will and Power. We are therefore asked by the Torah not to relate to anything from a fatalistic point of view. We are asked to fear Him, just because He is able to either halt or precipitate the very events which we dread. Fear is the opposite of resignation then. If one were to assume that misconduct by man would inevitably result in retribution by G'd, then fear, which is the catalyst of repentance, would be replaced by resignation, and repentance would become almost impossible. (Chagigah 15, telling about the apostate Elisha ben Avuyah is a prime example of this approach). The latter had heard that the gates of repentance would be closed to him, and had therefore lost his incentive to do penitence, and to re-acquire the yir-ah expected of us. In his prayer, during the inauguration ceremonies of the temple, king Solomon used this very argument, lema-an yira-ucha, in order that they may fear You as long as they live on this earth." (Kings I 8.37-40) Concerning this "fear,"- which is identical with faith,- Rabbi Chaninah proclaims that whereas all is within the power of Heaven, imbuing someone with this faith is not within the power of Heaven, but is solely up to the believer himself. For this reason, Abraham was given credit for having believed in the promise that he would sire children. "He believed G'd, and He considered it an act of righteousness on Abraham's part." (Genesis 15,6) This faith could not have been supplied by G'd, but had to be an act of willpower on the part of Abraham himself. He was the first philosopher who found his way to this yir-ah/emunah, as is recorded of him after the akeydah, the binding of Isaac. (Genesis 22,12) "For now I know that you are G'd fearing." After all, this is the goal of all our striving, as Solomon proclaims at the end of his book Kohelet: "In conlusison, after all is said and done, fear the Lord, observe His commandments because this is the sum total of being a human being " There is a third variety of fear that is composed of an intelligent awareness of the fact that if one does not take adequate precautions against known dangers, disastrous consequences may result. This fear, while recognising the dangers of inaction or lack of preparedness, is nevertheless not due to a fatalistic outlook. It is therefore fear, not resignation. The intelligence involved stems from the recognition of a free G'd as the ultimate cause of events, events which He can control, but that man can influence directly. If a king threatens a subject with jail unless said subject carries out certain orders, such conduct is autocratic and deprives the subject of any meaningful choice. If, on the other hand, the king points out that strike action by the subject would result in his losing income, his family going hungry etc., this would not really be called putting the subject under duress. A person doing the right thing under such circumstances falls into the category of "who is clever? he who can foresee the consequences." (Tamid 32) The fear experienced by such individuals is based on an intelligent appraisal of the options open to them in the long run. When Moses realised that his killing of the Egyptian had been witnessed, (Exodus 2,14) he became afraid, not resigned, and took action to escape the consequences. When our sages in Avot 3,21, say "where there is no wisdom, there is no fear, and where there is no fear, there cannot be any wisdom," this is what they had in mind. He who is intellectually unaware of what the future may hold, cannot relate to it with fear. On the other hand, he who is insensitive to what the future may hold, is obviously devoid of wisdom. Fear of the type described, is fear of becoming the architect of one's own misfortune, seeing that the Torah tells us that we will be punished for our sins. Since no one is completely free from sin, no one should be completely free from this fear. Just as an invalid whose doctor prescribes abstention from certain foods to avoid harming his condition, will not consider himself under compulsion, so a Jew whose Torah forbids matters which would endanger his physical and spiritual survival cannot consider himself as observing Torah under duress. In this way we understand Moses' address to the people at the time of matan Torah, the giving of the Torah, (Exodus chapter twenty) when he said "do not be afraid; in order to test you did the Lord come; and in order that the fear of Him shall be upon you so that you will not sin." (verse 17). Although, at first glance these lines seem self contradictory, the fact is that they are exhortations not to relate to G'd with the wrong kind of fear. The result of the revelation was that Israel realised that it was possible to witness the glory of G'd and yet to remain physically alive. We were elevated from the purely instinctive, animalistic dread. Our concepts were raised to a level that afforded us an inkling of His grandeur, not like the beasts around us. This kind of fear fills one with a degree of joy, as David expresses it in Psalm 2,11, "serve the Lord in fear, rejoice even while trembling." With this thought one can also resolve the contradiction in Psalm 76,9 "from the Heavens you have heard judgment, the earth was afraid and calm." How can calmness be a product of fear or vice versa? As long as the earth had not heard that Israel had accepted the Torah, she had been concerned about her own future. Once she heard that Israel had spoken the words "We shall do and we shall listen," the earth became calm, knowing her own future was assured. In other words, joy is the product of the right kind of fear at the right place at the right time. Going back to our opening Midrash, we can appreciate now how the attainment for the kind of fear we have described was truly a minor accomplishment for Moses. The Torah has taught us this concept meanwhile in so many ways, that we can no longer claim that the attainment of such "fear" as Moses achieved without the help of the Torah, is really such an unattainable goal for the Jewish masses who enjoy the benefit of Torah and its teachings.

(2) Concerning the twelve mitzvot singled out for emphasis at the Mount Gerizim assembly, the following is worth noting. Whenever something is accorded special attention or protection, this may be due to either of two causes. A) the subject matter is so vital that its loss is irretrievable; therefore every effort must be made to protect it against loss or damage. Examples are vital human organs such as the heart, lung, liver all of which are surrounded by a protective ribcage as additional protection. B) The subject matter is so fragile and exposed, devoid of defenses that is must be defended from the outside. Examples are the fingers or toes which need nails and gloves to protect them against the cold; the heel has a tough skin to protect it where it treads. Similarly, the Torah has emphasized the protection of the weak, i.e. the stranger, the widow, the orphan. The Torah warns no less than thirty six times against abusing these weaker members of society. The selection of the twelve commandments in question seems to be motivated by similar considerations. 1) The severity of the sin itself. 2) The ease with which one falls victim to the lure to commit this sin. In the latter instance, there may be three immediate causes for a person to commit such a sin. A) The victim is defenseless; B) the sin is so commonly practiced that one does not feel embarassed when committing it. C) lack of self restraint on the part of the sinner. Each of these "groupings" is represented by three "curses." Category one comprises the making of idols, physical violence against one's parents, violating other people's property rights, in other words violating the principle of "love your fellow man as you love yourself." Murder is not mentioned, since it is not a crime that the average person is ever guilty of. The second category, -the naturally weak,- are represented by A) misleading the blind; B) depriving widows and orphans of their just deserts; C) taking advantage of the widow of one's father, who may not protest the rape, since for financial reasons she may be dependent on the very step-son who forces his attentions on her. Category three are three examples of sexual licentiousness due to proximity, i.e. easy availability or easily obtained consent by the partner. One example is sleeping with one's sister, the second one is sleeping with one's mother-in-law. The third one is sleeping with one's livestock. (3) The reason the latter example is positioned between the other examples of incest, is to indicate that the Torah assumes a different motive for sleeping with one's mother-in-law than for sleeping with one's widowed step mother. The last category that of 1) hitting a fellow human being when there are no witnesses, 2) accepting bribes to murder the innocent, and 3) failing to see to it that Torah legislation is observed, can be viewed in the following manner. The first two sins appeared inconsequential to the sinner since he feels protected by the secrecy surrounding his deed. Our sages even regard the instance of "hitting someone in a secret place" as referring to lashon hara, evil tongue. (Pirke de Rabbi Eliezer 53) In such a case, the perpetrator certainly does not realise the impact of what he has done. (4) At any rate, the perpetrator hides behind a facade of piety, wishes to be known as a pillar of society. Concerning all such people, the Torah comes out and says "cursed all those who do not maintain and support the words of this Torah." Whosoever occupies a position that enables him to strengthen Torah must do so personally, first and foremost. When we turn to the list of blessings promised for observing the commandments, we find three apparently superfluous comments by Moses, interspersed in the blessings cited. A) 28,2, "all these blessings will reach you as a result of listening to Me." B) 28,9, "G'd will establish you as a holy nation when you observe the mitzvot and walk in all His ways." C) 28,13, "G'd will make you top not bottom, when you listen." In view of the fact that verse one had already included all that is repeated in the three quotations just listed, the repetition may reflect that at that point a certain collective moral progress had been successfully completed. It is possible to absorb Torah teachings, live accordingly, without acting out of any deep seated conviction of the truth and validity of these teachings. This stage is concluded by what is said in verse two "having listened to the voice etc." Once one has adopted the Torah way of life, and the performance of good deeds has become habitual, such a lifestyle begins to influence the person living it, beneficially. This stage is concluded and rewarded by verse nine "as a result of your observing etc." The final stage in the progression towards becoming the personality the Torah wishes to shape, is when the student's personality is the result of having assimilated all the teachings and following same to elevate him to a level of perception of his purpose in life that he had not previously even dreamed of. At that point, as per verse thirteen, "G'd will make you head etc." When this development has been completed, Moses is able to say with confidence (verse 14) "you will not depart from all the things that I command you." The message of the blessing stands out clearly. A Torah personality does not mature overnight. It develops gradually. The help extended by Heaven along the way is roughly proportionate to the distance towards the objective one has already travelled. The way is paved initially by an easing of one's financial problems. (Verse two, the blessings that will be conferred are material) The second stage will be attended by spiritual blessings, (i.e. verse nine "a holy nation") The third and last stage will be reached when G'd fulfils the promise in verse twelve, "He will open all His store of goodness to you." When the nations of the world will witness the ongoing "boom" conditions in Israel, this will testify that the Jewish nation is "a great and wise nation," (Deut. 4,6) something that Torah quotes the gentiles as saying. The gentiles are impressed by an ongoing economic miracle, ascribe it to Israel's sagacity.