Pensamento Judaico sobre Jó 4:18

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.

From all that we have stated in this chapter, it is evident that it is man's duty to aim at performing acts that observe the proper mean, and not to desist from them by going to one extreme or the other, except for the restoration of the soul's health by having recourse to the opposite of that from which the soul is suffering. So, just as he who, acquainted with the science of medicine, upon noting the least sign of a change for the worse in his health, does not remain indifferent to it, but prevents the sickness from increasing to a degree that will require recourse to violent remedies, and just as when a man, feeling that one of his limbs has become affected, carefully nurses it, refraining from things that are injurious to it, and applying every remedy that will restore it to its healthy condition, or at least keep it from getting worse, likewise, the moral man will constantly examine his characteristics, weigh his deeds, and daily investigate his psychic condition; and if, at any time, he finds his soul deviating to one extreme or another, he will immediately hasten to apply the proper remedy, and not suffer an evil aptitude to acquire strength, as we have shown, by a constant repetition of that evil action which it occasioned. He is, likewise, bound to be mindful of his defects, and constantly to endeavor to remedy them, as we have said above, for it is impossible for any man to be free from all faults.⁴⁶Cf. Moreh, III, 36. Philosophers tell us that it is most difficult and rare to find a man who, by his nature, is endowed with every perfection, moral as well as mental.⁴⁷Cf. M.'s Commentary on Abot, V, 14 (Rawicz, Commentar, p. 100). See Eth. Nic., VII, 1, "it is a rare thing for a man to be godlike". This thought is expressed often in the prophetical books, as, "Behold in his servants he putteth no trust, and his angels he chargeth with folly",⁴⁸Job IV, 18. "How can man be justified with God? or how can be pure one that is born of woman?"⁴⁹Ibid., XXV, 4., and Solomon says of mankind in general, "For no man is so righteous upon earth that he should do always good, and never sin".⁵⁰Eccl. VII, 20.

And there is no doubt that the prophets were greater than them, and you will find that the prophets' strength melted and they bent their knees and prostrated themselves when they were visited by angels, as written by Daniel, Yehoshua, and many like them. And you will find in the books of the prophets that the angels bow and prostrate themselves before the Creator, as written "the hosts of the heavens bow to You" (Nechemia 9:6), and "Behold, He does not trust His servants and He casts reproach upon His angels" (Iyov 4:18), and "in His temple does every one speak of His glory" (Tehilim 29:9), and "And one cried unto another, and said, 'Holy, holy, holy, is the L-ord of Hosts'" (Yeshaya 6:3).