Pemikiran Yahudi Ulangan 15:18: Akeidat Yitzchak

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?

Since man has not been created to sit idle, with his hands folded in his lap, it is fitting that his activities should be commensurate with the lofty status he occupies in this universe. The philosopher Aristotele illustrates this premise by two examples. In the first example he describes the relationship of superior beings to their inferiors. In the second example he describes the relationship of the whole to its constituent parts. If an artisan ruins his reputation by failing to live up to what is expected of a man of his calling, how much more does man forfeit his claim to superior status in this universe if he fails to employ the talents with which he has been endowed? Every part of the human body is designed and exists for the performance of some distinct function. Failure or inability to perform this function, robs that part of the claim to be what it is commonly called. A blind man's eye can hardly be termed "eye," since the ability to see, to have vision, is part of the definition "eye." Once devoid of its function, such parts retain their names only in the sense that they have been supplied to their respective owners. When "eye, ear, legs" are described in Psalm 115 as being parts of the idols, the Psalmist goes on to say "may those that would use them be just as these parts are themselves." This means that since the individual parts of the idols, i.e. eyes, mouth, legs etc. cannot perform the functions they were meant to perform, neither will the idol perform its function to be a deity, a protective power for those who worship it. "KOL asher boteach bahem," the whole in which one places one's faith. The whole relies on its parts to each fulfil its function; only then can the whole be conceived of, as living up to its title. If individual parts of the idol lack power and do not demonstrate such power, the idol as a whole is powerless, a sham. When man's individual parts fail to perform the various functions assigned to them, the term "man" can no longer be applied to its owners except in the sense of the lowest common denominator. This is why David says "KOL asher boteach" with the vowel cholam on the letter kaf rather than with the vowel kamatz under the letter kaf. When Solomon in Proverbs 21,25, states "the greed or lust of the lazy person will cause his death, since his hands refuse to do what he is supposed to do," he refers to the same idea. Man's inclination to inactivity leads him to be labelled "dead," as we find in Berachot 18, "the wicked are called dead during their lifetime (already)." Because they refuse to carry out their tasks, they have reached death prematurely; death after all, is merely a state of ultimate inactivity. Another way of explaining the same verse is that the desires of the lazy people are weak, express a wish to achieve their goals effortlessly. Therefore, when the time for action arrives, they fail to heed "the requirements of the hour, his hands refuse to do their share." This in turn leads to their death. It is beyond question then that a special task has been reserved for man. In general terms this task is described at the end of the story of creation. "He placed him in a garden in Eden, to work it and to preserve it." (Genesis 2, 15.) This verse is a reversal of a previous statement (2,5) "there was no human being to work the soil." Our sages comment on Deut. 15, 18, "He will bless you in all that you do." This verse is necessary so that we should not think we might sit and be idle. (Ketuvot 59) "Idleness leads to boredom." It causes spiritual emptiness and degeneration. The Torah illustrated that if even a small part of you, such as your hand, needs to perform its function, the idea that man as a whole could remain idle is obviously wrong. Solomon used many examples to decry and deplore idleness, laziness etc. From the above premise it is clear that all activity which does not lead to attainment of the goals and purpose of the person who performs it, is a useless activity. Such an activity would not be considered better than no activity. (Moreh Nevuchim section three chapter 25) However, the effort and diligence expended in pursuit of all categories of activities whose apparent goals are measured in quantity, weight or size, no doubt fall under the heading of "useless activity." The reason this is so is, that they are never ending, boundless. Those who pursue them never find rest, as someone who moves in a certain direction ought to find when he arrives at his destination. If this is so, the intensity with which these objectives are pursued do not make man any less idle or despondent. It follows that man's true activities must be the achievements that can be measured in terms of quality, not those that are measurable in terms of quantity. Real acquisitions would be knowledge, moral qualities etc. These acquisitions would be truly praiseworthy. Pursuit of such aims elevates man from a state of want and inadequacy to one of ever ascending status, until all his desires reach the stage of fulfilment. (menuchah, creative rest) All worthwhile objectives have strict limits towards which the aspirant strives. It is this which the wise Solomon defines as the perfect state of man. He proceeds from the premise that the soul is active in accordance with its superior moral status. The key to man's achieving his perfection lies then in the activity not motivated by lust, greed and phantasies, but by his moral imperatives. This is evident from the Torah's description of man's task in the garden Eden, which was the result of G-d blowing a living soul into him. (Genesis 2,7) It was at the point that we are told that Adam was endowed with a soul, that the Torah tells us what is his task. The poel, driving force, was to be the neshamah, soul. This is also what we must learn from the opening portion of our Parshah. "These are the words that the Lord said to them. Six days work shall be performed etc." (Exodus 35,2-3) When viewing the entire panorama of human activities which G-d commanded each one of us, one understands that just as G-d imposed activities upon Himself from which He desisted once He had achieved His objective, (compare "for during six days He created the universe, and on the seventh day He desisted and had a respite."-Exodus 31, 17) so all who model themselves after Him, will seek out activities that possess the distinction that toil and effort expended on them leads to margo-ah, serenity of their soul and personality, does not leave them feeling exhausted, unfulfilled, empty. When David says "when you eat of the labour of your hands, you will be happy and well off," (Psalms 128,2) our sages in Berachot 8, state that the word "happy" refers to this world, whereas the words "well off" refer to the world to come. It is clear that such activities are difficult for man to achieve, as explained in Moreh chapter 34, section 1. We would like to add another factor to those mentioned by Maimonides, one that is equal in importance to all those enumerated there. Most people view the acquisition of apparent wealth as the major accomplishment in their lives. This attitude leads to these people being under great strain, it preoccupies them so much that they have little time and energy left for the performance of good deeds. (Aristotele ethics chapter 17, statement 7) The "good fortune" of amassing such wealth, prevents true wealth, real happiness. Perhaps then material wealth is not really a "good fortune," if it leads someone astray who started out being a tzaddik before he became wealthy. "Watch yourself.. lest you eat, become sated,...and your heart becomes boastful..and you forget the Lord your G-d." (Deut 8, 11-15) See our commentary in connection with the manna in chapter 41.

Some difficulties in the text of the Parshah.