Pensiero Ebraico su I Re 18:37

Maimonides, in his "guide for the perplexed 32, section two, states, that though a man may have acquired both the moral and physical qualifications necessary to become a prophet, this does not mean that he will in fact become a prophet. Baruch ben Neriah, illustrious disciple of the prophet Jeremiah is a case in point. (Jeremiah 45,5) He was told that this did not reflect on him personally, but rather on the fact that his contemporaries had not been found worthy to have a prophet in their midst. Our sages tell us that Hillel had twenty students, each of whom possessed all the qualifications necessary to receive the gift of prophecy; however, the time was not propitious for the dissemination of that gift to their fellow men. (Baba Batra 13) The likelihood of a person who lacks the personal qualifications demanded of a prophet to attain that stature, is as great as that of frogs turning into prophets. Our sages (Berachot 7) explain that Moses prayed to G'd to make the gift of prophecy exclusive to the Jewish people. (Exodus 33,16) They infer that this was the meaning of Moses' request, from the answer given "also the thing you have said, I will do." This proves that the request for the Jewish people to have the distinction of the gift of prophecy, had been granted. Even though this might appear as an unfair advantage for the Jewish people, at first glance, the fact is that G'd knew that none of the other nations was inherently able to produce the kind of personality which would qualify for the gift of prophecy. Just as even the most enlightened horse will never be a philosopher, so a gentile would never make a true prophet. What a gentile could achieve however, was the ability, aided by consultation of horoscopes coupled with close observation of the laws of nature, to foretell certain events, as has been discussed in chapter twenty six. Having said all this, it is difficult to understand the sages in our Midrash who claim that Bileam was a prophet, and that G'd had matched the gift granted the Jews by giving similar powers to Bileam. Also the well known interpretation of the verse "there never arose in Israel another prophet such as Moses." (Deut. 34,10) We are told that the words "in Israel," mean that among the gentiles there was another such prophet, namely Bileam. Avot 5, describes Bileam and his students as being possessed of the "evil eye", hardly the inspirational characteristic one expects of a prophet. The Talmud in Sanhedrin 105 states, that the verse in which Bileam describes himself as "of the eye that is opened" (Numbers 24,3) refers to the fact that he had only one eye with which to see. If so, how is it that a person of such visible deformity became a prophet? In chapter fifty six we explained that the term "prophet" when applied to gentiles normally applies to astrologers and the like, people who are considered by their countrymen as seers, though they are not prophets in the true sense of the word. Also, the seers referred to in Isaiah 47,13, had their power supply cut off when the tabernacle was erected, and G'd established a new order. When our sages employ the term "prophet" in reference to gentiles, it is just like when they use the term "king" for the lion or the ox, describing them as the leaders of their respective species. Proverbs 6,7 or 30,27 supports the view that animals have leaders just as humans have. The word "prophet" then is merely an umbrella term. Our sages have been careful never to use the term "prophet" for a gentile without pointing out that it is a gentile who is being discussed. The reason the Torah has devoted an entire portion to the doings of Bileam, is precisely in order to show us why the gentiles had no further prophets. If Bileam represented the finest among the gentiles, one can imagine what other gentile prophets might have been like. The human qualities that are such essential ingredients in the prophet's makeup, were so sadly missing. Whenever Moses and Aaron performed miracles, they were certain beforehand that their efforts would be crowned with success, since G'd had communicated the miracle to be performed. Especially close was Moses' relationship with G'd, as the Torah testifies (Deut. 34,11) "G'ds intimacy with him was of a face to face nature." On the other hand, such prophets as Samuel or Elijah were almost always in need of a prayer before they could perform a miracle that they had set their minds to perform. Samuel in particular typifies that kind of prophet as we find in Mitzpah (Samuel I 7,5-13) as well as on numerous other occasions. If Psalm 99, describes Moses and Aaron as G'ds priests, and Samuel as someone who "called upon His name, that describes the difference between them. The former was a priest around the clock, so to speak, whereas the latter needed to call on G'd from time to time to await the time and place acceptable to G'd. They did not know beforehand whether G'ds response to their calls would be positive. Samuel, as the leading prototype of that group of prophets, possessed a great amount of confidence. This is why the Psalmist says of him "whenever he called.. G'd would answer." Other prophets such as Elijah or Isaiah were often not free of doubt if their prayers would be answered immediately. Moses, on the other hand, did not only not entertain any doubt, but had been instructed beforehand to perform each miracle. That is why he was able to point out to Korach and Datan and Aviram, when the latter accused him of being power hungry, that he had not ever acted from his own initiative. (Numbers 16,28). The few instances when Moses prayed for specific solutions to such problems as the bitter waters at Marah, when he was taught to use a certain variety of wood to sweeten the water, or when he prayed concerning the exact time the frogs were to be removed from Egypt, had no direct relationship to the miracles performed. For this reason, these instances were preceded by prayer.

Now, pay attention, for there is no difficulty in refraining from negative commandments for those who have understanding, as God has implanted in the intellect the ability for a person to guard against any harm. The analogy can be drawn to a doctor who advises a person who is unaware of the foods that can harm them based on their constitution: "Do not eat anything that I warn you against, for if you eat them, you will fall ill and die." A person of knowledge does not desire to eat something that would harm them; rather, they would find it repulsive and abhorrent, even though they may have heard that it is a delicious food. Instead, they prioritize the essential foods for sustaining life and do not seek after life merely through eating, for this is the way of animals who lack a soul that continues to exist after separation from the body. Is it not written in the Torah: "Let the earth bring forth living creatures" (Genesis 1:24)? Water brings forth living creatures, but this does not apply to humans alone. Rather, humans are made in the likeness of angels. If an angel lives forever, then one who is in their likeness should also be immortal. Therefore, one of the wise individuals stated that the punishment for transgressing negative commandments is executed through one of the four types of death imposed by the court, such as stoning or death by the hands of Heaven. However, the reward for fulfilling positive commandments is granted. Our sages brought a proof that there is a reward for refraining from negative commandments, as it is written: "You shall not eat it, so that it will be good for you" (Deuteronomy 13:19). And some say that the reward will return to the one mentioned at the end of the verse: "For you shall do what is right" (Deuteronomy 12:25). Others say that the verse "You shall not eat it" (Deuteronomy 12:16-17) refers to refraining from negative commandments. The verse above it (Deuteronomy 12:16-17), "You shall pour it out on the ground like water, so that you will not eat it," means that one should not consume blood, for blood is the soul, and this is known from the wisdom of tradition. It is also true that the fear of God, which is a positive commandment, encompasses all positive and negative commandments, as Moses mentioned in another place (Deuteronomy 10) "to fear the Lord your God, to keep all His commandments and statutes which I command you today for your good." They include both positive and negative commandments, for one who refrains from transgressing out of fear of God, it is good for them. The phrase "for your good" encompasses the good of this world and the world to come, and the reward for fulfilling positive commandments, as they involve effort. The analogy is like someone who exhausts themselves under the guidance of a doctor to prepare a meal that will be beneficial for them to eat. In return, they receive their reward, and their action is presented before them. It is good for you to receive reward and escape punishment. The true goodness lies in a person who observes the commandments of the Divine Physician, as the physician neither benefits nor harms them, as Eliphaz said (Job 35:6): "If you are righteous, what do you give Him? Or what does He receive from your hand? Your wickedness affects a man like yourself." Now I will reveal to you a precious secret that we have found written: "Why do you afflict yourselves, Lord, departing from Your ways?" (Isaiah 33:17) and "You are the one who troubled their hearts" (1 Kings 18:37). And Moses said (Deuteronomy 30:15), "See, I have set before you today life and good, and death and evil," and furthermore (Lamentations 3:38), "Do not both good and ill proceed from the mouth of the Most High?" And our sages said (Niddah 30b), "Everything is in the hands of Heaven, except for the fear of Heaven." Know that the cultivated vegetation of the earth is superior to the uncultivated vegetation, and there are those that are fat and those that are lean. In a true analogy, I will explain that there are three forces in the living beings. If you wish, you can call them by three names: Neshamah (soul), Ruach (spirit), and Nefesh (life force). The Nefesh is the vegetative force that resides in the liver, and every living being and plant partake of this force. This Nefesh is the body's inclination and desire for food and sensual pleasures. The Ruach resides in the heart and is the source of a person's vitality. It encompasses both humans and animals, and it is also a physical force. When this Ruach departs, resembling the air leaving the body, the person dies, and this departing Ruach becomes intensified and becomes the source of anger. And the soul is the highest and its power is in the brain, and the characteristics of human beings and their inclinations vary. Some possess them in great strength, while others are weakened, and there are those who have them in a balanced measure. There is no need to elaborate, for the soul seeks what benefits it from the actions of God, for He is the source of its life. And the soul seeks the pleasures of the body for its own well-being. Now, the spirit is intermediate, and because there is a need for the brain to connect to the liver and the heart, both of them are connected to the brain. The general principle is that each aspect complements the other. Therefore, the Hebrews have referred to them as the soul, spirit, and life force. And all of them are interconnected with the body. If a person consumes foods that warm the blood, their anger will increase. And behold, the actions of the body are influenced by the spirit. If the body is in good condition, and another person angers them with their words or actions, the power of the spirit will intensify in the heart, generating heat in the body. Thus, the body undergoes changes due to the influence of the spirit. And every intelligent person should guide their body according to the needs of their soul, while the soul remains unchanged amidst the body's changes. This is the great elevation that God has granted to Israel, for if they observe the commandments of God, there is no need for physicians, with the help of God, as Asa did. Thus, the verse is captured, and there is no contradiction in the phrase (Exodus 21:19), "And he shall cause him to be thoroughly healed," for it is not an easy matter, but rather, it is like (1 Kings 1:12) "And he shall heal the altar of the Lord." It is not like (Deuteronomy 32:39) "I wound, and I heal," and in the case of Job (Job 5:18), "He woundeth, and his hands make whole." And thus, the army of heaven is divided by the Lord among all the nations. This is the interpretation of the verse (Isaiah 24): "The Lord of hosts will reign over the host of the heights." And this corresponds to the one who accepts the wisdom of astrology and relies on fate. But the name (of God) was given to Israel as an inheritance and to remove them from the dominion of the constellations, as long as they are under His dominion and fulfill what is commanded in His Torah. Therefore, the ancients said (Shabbat 129a): "There is no mazal (constellation) for Israel." And for this reason, it is written (Exodus 33:16), "Then we shall be distinguished, I and Your people." And one cannot argue how the laws of heaven can be changed. Here is the proof: The goodness in its entirety is intended for all good, and for a little evil, it is not in the path of wisdom to prevent what is mostly good. Therefore, there is power in the discerning individual to choose between good and evil, for decrees are made based on the recipient. Thus, it is written (Deuteronomy 15:4), "Except that there shall be no needy among you," implying that everything or the majority is good. Similarly, it is written (Deuteronomy 15:4), "Only if you carefully listen." And the individual can benefit his soul in the future.

God has, moreover, expressly stated through Isaiah that He punishes some transgressors by making it impossible for them to repent, which He does by the suspension of their free will. Thus, He says, "Obdurate will remain the heart of this people and their ears will be heavy and their eyes will be shut, lest ... they be converted and healing be granted them".⁴⁴Isa. VI, 10, quoted also in H. Teshubah, VI, 3. The meaning of these words is so plain and obvious that they need no explanation. They are, however, a key to many unopened locks. Upon this principle also are based the words of Elijah (peace be unto him!) who, when speaking of the unbelievers of his time, said of them, "Thou hast turned their hearts back",⁴⁵I K. XVIII, 37, quoted again in H. Teshubah, loc. cit., which also refers to Josh. XI, 20. which means that, as they have sinned of their own accord, their punishment from Thee is that Thou hast turned their hearts away from repentance, by not permitting them to exercise free will, and thus have a desire to forsake that sin, in consequence of which they persevere in their unbelief. So it is said, "Ephraim is bound to idols; let him alone",⁴⁶Hos. IV, 17. which means that since Ephraim has attached himself to idols of his own free will, and has become enamoured of them, his punishment consists in his being abandoned to his indulgence in them. This is the interpretation of the words "Let him alone". To one who understands subtle ideas, this explanation will appeal as being excellent. Very different, however, is the meaning of what Isaiah said, "Why hast thou let us go astray, oh Lord, from Thy ways, and suffered our hearts to be hardened against Thy fear?"⁴⁷Isa. LXIII, 17. These words have no bearing upon the foregoing exposition. Their meaning is to be gathered from the context in which they occur. The prophet, bewailing the captivity, our residence among strangers, the cessation of our kingdom, and the sovereignty of the nations over us, says by way of prayer, "O God, if Israel continues to see this state of affairs in which the unbelievers wield the power, they will go astray from the path of truth, and their heart will incline away from Thy fear, as if Thou wast the cause of making those ignorant ones originally depart from the path of truth, as our teacher Moses said, 'Then will the nations which have heard Thy fame say in this manner that because the Lord was not able',"⁴⁸Num. XIV, 15. 16. etc. For this reason, Isaiah said after that, "Return for the sake of Thy servants the tribes of Thy heritage",⁴⁹Isa., loc. cit. so that there should not be a blasphemy of God's name (by the heathens). Likewise, in the "minor prophets", there is found the opinion of those who, following the truth, were nevertheless conquered by the nations at the time of the exile, which passage, quoting their own words, reads, "Every one that doth evil is good in the eyes of the Lord, and in them he findeth delight, or else, where is the God of justice?"⁵⁰Mal. II, 17. The prophet, quoting their own words which were occasioned by the length of the exile, continues, "Ye have said, It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked contritely before the Lord of Hosts? And now we call the presumptuous happy; yea, built are they that practise wickedness"⁵¹Ibid., III, 14. 15., etc. Then, however, explicitly stating that God, in the future, will reveal the truth, he says, "And ye shall return, and see the difference between the righteous and the wicked".⁵²Ibid., III, 18. Cf. Moreh, III, 19. These are the ambiguous passages in the Law and Scripture from which it might appear that God compels man to commit transgressions. We have, however, undoubtedly explained the meaning of these verses, and if one examines it very closely, he will find it a truthful explanation. We, therefore, hold to our original contention, namely, that obedience or transgression of the Law depends entirely upon man's free will; that he is the master of his own actions; that what he chooses not to do he leaves undone, although God may punish him for a sin which he has committed by depriving him of his free will, as we have made clear; furthermore, that the acquisition of virtues and vices is entirely in the power of man, in consequence of which it is his duty to strive to acquire virtues, which he alone can acquire for himself, as the Rabbis in their ethical sayings in this very tractate say, "If I am not for myself who will be for me?"⁵³Abot, I, 14. Cf. M.'s commentary on this passage.