민수기 19:2의 유대 사상

Just as man, despite his freedom to move within the confines of the earth, cannot move outside of it, so he cannot interfere with the laws of nature G-d has established, despite the free will that has been granted to him. Man's limitations are evident in three areas. Let us illustrate this. There are many necessary activities without which man would perish, i.e. provision of food, shelter, and clothing, all of which man pursues by choice, though his failure to pursue them would result in irreparable harm to himself. Secondly, there are activities which are undertaken under the influence of varying degrees of pressure, such as business trips to foreign countries, which though freely decided upon, have not really been initiated by the traveller's own free will. Thirdly, there are activities which man wishes to initiate but is prevented from executing due to the limitations placed upon him by the will of the Creator. Were man to aspire to travel to heaven, for instance, this is clearly impossible due to the nature of man and the universe, respectively. The limitation placed on man is consistent with the words of David in Psalms 33,10-11, "G-d destroys the counsel of nations, whereas the counsel of the Almighty prevails forever." This teaches that the limitations placed on human freedom aim at ensuring that G-d’s universe should not be tampered with unduly by any of His creatures. Superficial consideration of these limitations might lead one to conclude that freedom of choice does not exist in reality. If one assumes that the whole is nothing more than the sum total of its parts, it follows that if the whole is to remain inviolate, so must the parts remain inviolate. We have discussed this in Chapter twenty-two and twenty-six, and have demonstrated that G-d’s will does not impose itself on human will. A prisoner who has the run of his prison, is free and responsible for his actions, though he cannot escape from the walls of the prison. The Torah illustrates the limits of such freedom by many stories, the Joseph story being a classic example in which all participants play their parts, executing their own designs, without G-d’s overall design becoming thwarted. On the other hand, the freedom of choice of none of the participants is interfered with in any way. This is the basis for the whole system of reward and punishment. Rabbi Yoshua ben Korcha in Tanchuma Vayeshev explains the verse, "Go and see G-d’s accomplishment. He is terrifying in His acts above the sons of man" (Psalms 66,4) to mean that man has a habit of blaming his mistakes on G-d. A husband who wants to divorce his wife, for instance, asks her to pour him a cup of wine. She complies, whereupon he gives her a bill of divorce claiming that the wine had been lukewarm. The wife queries, "How did you know beforehand that I was going to give you lukewarm wine?" Similarly, we say to G-d, "You have predetermined our death, since it says in Your Torah, which had been written prior to the creation of man "this is the law of the Torah; when man dies in a tent etc" (Numbers 19,2). This clearly means that death is part of the scheme of things. The truth is, of course, the reverse. Although, in the final analysis G-d’s plan will prevail, no one has been forced to play a particular part on the stage of history. Is it conceivable that because of an extra strand of dyed wool in Joseph's garment a whole people should have become condemned to exile in Egypt? G-d wanted to carry out the prophecy made to Abraham at the covenant between the pieces. The chain of events in which the jealousy of Joseph's brothers played a prominent part ultimately proves to have become the instrument for carrying out G-d’s design. However, G-d could have found many other means to achieve the same end. Therefore, the brothers cannot claim exoneration by saying that what they had done, helped G-d to achieve His aim. The Bible is full of similar such lessons. The Joseph story with all its details would be completely superfluous were it not for the fact that it foreshadowed Jewish experiences in general.

[Maharal will now proceed to bring a lengthy, and rather windy, Midrash. This Midrash expounds the particular wording in a series of verses at the beginning of Parhas Chukas, near the end of the 4th book of the Torah - Bamidbar. These verses detail the paradigmatic suprarational commandment of the Torah: the sacrifice of the red heifer. The Midrash leverages verses from various prophets in connection to particular word choices in this Torah passage in order to reveal an underlying message about the journey of the Jewish people throughout their various exiles through history. Our Midrash here operates in very similar style to the Midrash based on the opening verses of the 1st book of the Torah - Bereshit, which we already encountered at the beginning of this Sefer.]And it's found in the Midrash (Yalkut Shemoni, Chukas, 19) '"Heifer" - this is Egypt, as it says (Jeremiah 46:20) "Egypt is a handsome heifer...". "Red" - this is Babylon, as it says (Daniel 2:38) "...you are the head of gold". "Unblemished" - this is Persia. Says Rebbi Chiya Bar Abba 'the kings of Persia were unblemished, HaKodesh Baruch Hu had nothing on them except for their idol worship, which they merely received from their forefathers.' "In which there is no defect" - this is Greece. Alexander of Macedon [don't know what כד חמא means...maybe "when he saw"] for Shimon HaTaadik he would bow at his feet and [Alexander] would say Blessed is the G-d of Shimon HaTzadik. They said to him [ פלטין דידיה], in front of this Jew you bow?! [Alexander] said, when I go to battle, the I see his likeness and I am victorious. "on which no yoke has been laid" - this is the fourth empire, for they did not accept upon themselves the Yoke of HaKodesh Baruch Hu, and it wasn't sufficient that they didn't accept it, they disgrace it and blaspheme it and say (Psalms, 73:25) "Whom do I have in heaven?". (Bamidbar 19:3) "You shall give it to Eleazar the priest. It shall be taken outside the camp" - this teaches that in the future he [Eleazar] will push out [don't know what של כרך גדול is... maybe Rome's minister its great city] out of his designated area. "and slaughtered in his presence", this is as it says (Isiah 34, 6) " For the LORD holds a sacrifice in Bozrah..[great slaughter in the land of Edom]". Said Rebbe Berachya, there will be a great massacre in that land. "The heifer shall be burned in his sight" [this is an allusion to] (Daniel 7:11) "it was consigned to the flames". "its hide, flesh..." [don't know what this means: דוכסיא ואיפרכיה ואיסתרטליטיה], as it says (Ezekiel 27:27) "Your wealth, your wares, your merchandise, Your sailors and your pilots, The men who made your repairs, Those who carried on your traffic...[And all the fighting men within you— All the multitude within you— Shall go down into the depths of the sea On the day of your downfall.]. Says Shmuel the son of Yitzhak, even those that were from my community, and came to be connected to your community, even they their hearts will fall for days on the day of your downfall.'