Myśl Żydowska do Powtórzonego Prawa 28:12

It is axiomatic in philosophy that simple things are expected to perform only simple tasks, whereas sophisticated phenomena or creatures are expected to perform a variety of tasks commensurate with their respective sophistication. If fire were to embody only heat, it would be expected to do no more than to provide heat. Since it also comprises dryness, it also functions as a drying agent. This kind of reasoning is at the core of the statement by our sages that each of the plagues in Egypt consisted of four, respectively five plagues, since each plague was a sophisticated phenomenon, embodying a variety of capabilities. In line with this reasoning, one can understand the dictum of Rabbi Yochanan (Taanit 9) "rain may come because of the merit of one individual; sustenance, however, because of the merit of the multitude." Since the way in which people make their livelihood varies both qualitatively and quantitatively, sustenance can only be entrusted to a group of people as infinitely varied as the modes of their livelihoods. Since man himself consists of both physical and spiritual components, he will have to function both on the physical and on the spiritual level. The physical functions need to be experienced, felt, by his senses. The spiritual functions do not need to be experienced or felt at the physical level. When the Jewish people responded to the imminent revelation of G-d and His Torah, they said “na-aseh," we will perform, referring to the activities of their bodies. Then they said "nishma," we will hear, learn, referring to the tasks reserved for the intellect and spirit.

And these figures are very frequent in the books of the prophets. Some are easily recognised by the ordinary reader as figures, others with some difficulty. Thus nobody doubts that the blessing, “May the Lord open to thee his good treasure, the heavens,” must be taken figuratively; for God has no treasure in which He keeps the rain. The same is the case with the following passage—“He opened the doors of heaven, he rained upon them manna to eat” (Ps. 78:23, 24). No person assumes that there is a door or gate in heaven, but every one understands that this is a simile and a figurative expression. In the same way must be understood the following passages—“The heavens were opened” (Ezek. 1:1); “If not, blot me out from thy book which thou hast written” (Exod. 32:32); “I will blot him out from the book of life” (ibid. ver. 33). All these phrases are figurative: and we must not assume that God has a book in which He writes, or from which He blots out, as those generally believe that do not find figurative speech in these passages.