Cytowanie Komentarza do Psalmów 139:16

“This is the book of the generations of Adam.” Ramban explained that this refers to the entire Torah, as it is all a book of the generations of Adam. Rabbenu Bachya explained that “the book,” meaning wisdom, is the essential generations of man. But it appears to me that “this book” refers to what was said: on the day God created man, in God’s image He made him. For on the day Adam was created, he was perfect in his formation with all human virtues and was devoid of any blemish or deficiency. Like a craftsman who writes in a book all the things he needs for his work, so too did the Holy One, Blessed be He, write in a book all the virtues that were in man, by virtue of which he was in God’s image, in order to teach future generations how through their sins they brought evil upon themselves, as all generations progressively diminished from those perfections. As it is written: Your eyes saw my unformed substance, and in Your book they were all written; days were fashioned, and not one of them (Psalms 139:16). Our Sages interpreted this verse (Sanhedrin 38b) regarding the creation of Adam, and following their approach, I say this is its interpretation: Your eyes saw my unformed substance — that it appeared good in the eyes of the Holy One, Blessed be He; and in Your book they were all written — this is the book of the generations of Adam, upon which were written all human virtues, which the verse encapsulated by saying in God’s image He created him. However, days were fashioned, and not one of them — meaning days would come when among those born there would not be even one of all those virtues, as they would progressively diminish from that perfection. Therefore, How precious are Your companions, O God — referring to those who are companions to the Omnipresent, Blessed be He, and are in God’s image — they are precious in my eyes because they are not in existence.

If you investigate this commandment still further you will derive from it encouragement regarding the subject of the resurrection. G’d will practice this commandment personally by restoring the souls of the departed bodies to their original owners in due course after the redemption and the arrival of the messiah. Each person will resume his or her original role in the universe. At that time “lost” property will truly be restored to its original owner. The most recent owner of that property will give it to the previous owner and so forth until it will be eventually restored to the very first owner [who had not deliberately abandoned it, Ed.]. This is what is alluded to in Psalms 139,16: ”your eyes saw my unformed limbs.” David describes that Adam’s mental eye had been shown every human being ever to be to be born. [G’d had shown him the history of mankind in capsule form prior to his sin. This is why he donated 70 years of his life to enable David to be born alive at all as he had been shown a stillborn David. Since G’d had foreseen it, it was included in the book of the descendants of Adam he showed to Adam. The entire verse in Psalms 139,16 deals with this phenomenon. I refer the reader to an analysis by Rabbi Moshe Alshich in his commentary on Tehillim, this editor’s translation page 1005. Ed.].
It is not clear whether at that time the original wife will be restored to her original husband [assuming she had remarried, or to her last husband on earth, or, whether G’d will add to such bodies by splitting the raw material much as we know that a light can be split].
All our sages are agreed that the commandment to restore lost property applies only to property belonging to Jews, not to that belonging to Gentiles. This is why the Torah stresses repeatedly אבדת אחיך, “lost property of your brother,” and “restore it to your brother.” Gentiles are perceived as part and parcel of אלו-הי נכר הארץ, part of the alien deities of “earth,” a system of life which does not know of an hereafter or resurrection, etc. The Jewish people who are “G’d’s share and inheritance,” have a claim to eternal life and therefore it is mandatory that seeing their property is not lost permanently, that it be restored in due course. Regarding the resurrection of the dead, the Jewish people have been told (Isaiah 26,19) “Oh, let your dead revive, let corpses arise!” whereas in verse 14 of that same chapter the prophet says “they are dead, they can never live; shades, they can never rise” (referring to the Gentiles).
Seeing that in connection with lost objects or animals the Torah employed the expression נדחים, “cast off, rejected,” the Torah continues in verse 3 with the statement: “you must not hide yourself (if you found it). The moral lesson is: “do not hide yourself from the Lord, so that when the time comes He will not hide Himself from you,” i.e. become someone whom you have “lost” (compare Samuel II 14,13-14).

Seven things are [found] in a golem (an unformed person): Anything the form of which has not been completed is called a golem, as it is stated (Psalms 139:16), "Your eyes saw my unformed limbs (golmi); they were all recorded in Your book" - before the formation of the limbs. So [too], one who knows that which is taught to him, but does not know how to build an argument on his own is called a golem - as his wisdom is not recognizable. And his mind will never reach to fathom these seven things, some of which are from the topic of wisdom and some of which are from the good traits. And so did Rambam, may his memory be blessed, explain.