Chasidut su Giudici 14:78
Sha'ar HaEmunah VeYesod HaChasidut
The Case of Shimshon
Indeed, according to what has been explained, every person has their own frame of reference,427Gevul hekefo – alternatively, “a border of perception.” Meaning, an entire world view, in which his faith and rational function in a particular balance, and which determines both the effects of Divine providence on him and his surroundings, as well as his liability for freely made decisions. within which operates the entire order of their personal and Divine governance. No one touches another individual’s domain. For the man of perfect faith, everything happens through God’s individual providence, even that which is seemingly based on his own free choice. The wrongdoer, however, has choice, yet it is only within the border of his perception. So too, his sins are only within the borders of his personal realm. The Talmud (Sotah, 9b) teaches that Shimshon followed after his eyes, as the text says, “Shimshon said to his father, Get her for me, because she is pleasing in my eyes.” (Shoftim, 14:3). As punishment, his eyes were eventually gouged out by the Philistines. Yet, the Talmud asks, “Was this really punishment for his own sin? Isn’t is written (ibid 14:4), “But his father and his mother did not know that it was from God” The Talmud resolves this by saying, “When he went to choose a wife, he nevertheless followed his own inclinations.” This really needs to be explained, because you can say, “What could Shimshon have done? The whole situation was a decreed by God!” Indeed, from here, the Talmud (Moed Katan, 18b) deduces that God Himself brings a husband and wife together.428The text reads, “Forty days before the embryo is formed a voice goes forth in Heaven and announces the name of the man and woman who are destined to be married.” What, then, could he have done? He would have no choice but to marry her.
Indeed, according to what has been explained, every person has their own frame of reference,427Gevul hekefo – alternatively, “a border of perception.” Meaning, an entire world view, in which his faith and rational function in a particular balance, and which determines both the effects of Divine providence on him and his surroundings, as well as his liability for freely made decisions. within which operates the entire order of their personal and Divine governance. No one touches another individual’s domain. For the man of perfect faith, everything happens through God’s individual providence, even that which is seemingly based on his own free choice. The wrongdoer, however, has choice, yet it is only within the border of his perception. So too, his sins are only within the borders of his personal realm. The Talmud (Sotah, 9b) teaches that Shimshon followed after his eyes, as the text says, “Shimshon said to his father, Get her for me, because she is pleasing in my eyes.” (Shoftim, 14:3). As punishment, his eyes were eventually gouged out by the Philistines. Yet, the Talmud asks, “Was this really punishment for his own sin? Isn’t is written (ibid 14:4), “But his father and his mother did not know that it was from God” The Talmud resolves this by saying, “When he went to choose a wife, he nevertheless followed his own inclinations.” This really needs to be explained, because you can say, “What could Shimshon have done? The whole situation was a decreed by God!” Indeed, from here, the Talmud (Moed Katan, 18b) deduces that God Himself brings a husband and wife together.428The text reads, “Forty days before the embryo is formed a voice goes forth in Heaven and announces the name of the man and woman who are destined to be married.” What, then, could he have done? He would have no choice but to marry her.
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