이사야 33:7의 유대 사상

All phenomena in our world share three characteristics. 1) They are composed of matter. 2) They appear in a certain shape or form. 3) They have had a previous existence of some kind. In other words, nature arranges constant metamorphosis of one phenomenon into another. In all these, matter is the common denominator. Form is what makes a specific phenomenon individualistic. The previous existence has a bearing on the present value of the phenomenon in our scale of things. An inferior existence does not suddenly convert into a very superior existence. Phenomena in the "upper" world, the world of space, being direct creations of G'd, nature not having been interposed in their creation, lack the third item that we have mentioned. They have not had a previous existence, are not the result of metamorphosis, but are enduring in the original form G'd has created them. Abstract, spiritual beings in the celestial regions, having no body altogether, therefore exist only as form. When our sages define "heaven" as consisting of eysh umayim, fire and water, we must be careful not to misunderstand that statement. They do not mean that "heaven" is a composition of two kinds of matter, but rather that just as lightning and rain are perceived as descending from "above," they are perceived as descending from "heaven." The term "heaven" does not however, suggest the presence of any matter.. (Bereshit Rabbah 4.) Since other elements are not observed as travelling to earth from outer space, we have the well known saying torah kilshon beney adam medaberet,” that Torah employs syntax with which we humans are familiar, in order to help us understand strange concepts. Since G'd is the ultimate cause of all Creation, He is devoid of any tzurah, form, and cannot be conceived of in these terms at all. When the prophet Isaiah 6,1, describes G'd in these words: "I beheld the Lord sitting on the throne, high and exalted," it means that even the world of spirits merely serves as a stool for the Almighty Himself. When the angels proclaim "holy, holy, holy" in this threefold manner, they testify that He is beyond any of the three criteria that we have described as forming all or part of the universe. Since, as humans, we belong to the category that comprises two inferior ingredients, i.e. matter and our previous metamorphosis, (meaning we have already lost our identity at least once previously) G'd in His mercy has given us the Torah to help overcome the need for a further metamorphosis, or death of our personality. G'd said to the Jewish people: "sanctify yourselves and you will become holy" i.e. I will enable you to rise above two of the ingredients that constitute the limitation of all that has been created. This is another way of saying that we can become part of the world of pure spirits. G'd had to reserve for Himself one layer of kedushah by the very nature of things, since only He lacks any beginning at all. "Sanctify yourselves, means by performing good deeds." "And you will become holy," by the survival of your souls, personalities.

To come back to the Midrash quoted at the beginning, when man's eyesight is perfect, he makes few errors in perception. Denial of physical health does not originate in heaven. On the contrary, heaven helps in the attainment of perfect health. Therefore, since failing health is usually the result of some moral failure, the deterioration in Isaac's eyesight seems doubly baffling. When someone looks into the king's bedchamber accidentally, observing the most intimate aspects of the king's private life, such a person may become a source of major embarassment to the king. If the person in question happens to be an average citizen, the king might have him executed to save himself future embarassment. If he is the king's son, however, the king may prefer to shutter the son's windows rather than to execute him. At the time of the akeydah, Isaac had become privy to some of G-d’s secrets while he was lying bound on the altar. Afraid that what Isaac had seen might become a source of future embarassment, and to help Isaac avoid making fatal mistakes in the use of his eyes, G-d decided to shutter his "windows," as it were. When Moses complained about his speech defect, using it as an excuse to decline the role of leader of the Jewish people, G-d countered by saying, "Who gave man a mouth?" (Exodus 4,11). This means that imperfections in man's physical attributes do not occur through oversight on the part of G-d, but on the contrary; since they are the results of G-d’s actions, they serve a constructive purpose, even though that purpose may not yet have been recognized by the person suffering the handicap.