Mussar sobre Gênesis 1:24

Behold it has been explained from the two verses that we mentioned - [as well as] from the words of the Sages, may their memory be blessed - that the soul of the evildoers goes down to the pit. And it has also been stated (Proverbs 15:24), "For an intelligent man the path of life leads upward, in order to avoid the pit below." And it has also been stated (Ecclesiastes 3:21), "Who knows if the spirit of men does rise upward and if a beast’s spirit does sink down into the earth?" The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private, like the matter that is stated (Micah 6:8), "and walk humbly." And he called the soul of an evildoer, the soul of a beast, because it follows its physical desire like a beast. And [this is] like the matter that is stated (Jonah 4:11), "who do not yet know their right hand from their left, and many beasts as well!" But he called the righteous ones, "the spirit of men" - like the matter that is stated (Ezekiel 34:31), "you are men." And the explanation of the wording of the verse is like this: Who knows the spirit of men - which are the righteous ones - which goes above; for there are many righteous people that a person cannot determine in this world that they are truly righteous, and that their souls will arise above, like the matter that is stated (I Samuel 16:7), "man sees only what is visible, but the Lord sees into the heart." And also since there are many righteous ones whose fear of the Heavens is secret, and their righteousness is not known, and like the matter that is stated, (Micah 6:8), "and walk humbly with your God." "And the beast's spirit, etc." is that there also many evildoers that a man would not recognize from their actions, like the matter that is stated (Isaiah 29:15), "who do their work in dark places and say, 'Who sees us, who takes note of us?'" And they, may their memory be blessed, likewise explained in Midrash Kohelet (Kohelet Rabbah 3:21) that the "spirit of men" is the righteous ones, "and the beast's spirit" is the evildoers. But a person cannot say that he is in doubt whether the soul of a man rise up; for behold it is written (Ecclesiastes 12:7), "and the spirit returns to God who bestowed it." And also how can he doubt whether the spirit of a beast descends below? Is the spirit of a beast not from the earth? So how could it rise? And it is explained in the Torah that the soul of man is supernal. As it is written about the spirit of an animal that it is from the ground, as it is stated (Genesis 1:24), "Let the earth bring forth living spirits according to their specie." But about the spirit of man, it is written (Genesis 2:7), "and He blew into his nostrils a living soul." Therefore the soul of man rises above with the death of the body; since all things return to their source, like the matter that is stated (Ecclesiastes 12:7), "And the dust returns to the ground as it was, and the spirit returns to God who bestowed it." And it is stated about the soul of the righteous one (Zechariah 3:7), "and I will permit you to move about among these ones standing." Its explanation is among the angels that are standing and enduring - as it is stated (Psalms 148:6), "And He made them stand forever." And it is [also] stated (Daniel 7:16), "approached one of the standing." And they, may their memory be blessed, said (Shabbat 152b), "The souls of the righteous are hidden under the Throne of Glory, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life." And all men of heart will consider this world like a temporary dwelling; so they will only use it for the service of the Creator, may He be blessed, and prepare provisions for their souls. For if a man lives many years - even if he lived twice a thousand years - since there is a number to his years, the number will end, and his end will be as if they had not been. But the world of repayment has no end, like the matter that is stated (Job 16:22), "For a few more years will pass, and I shall go the way of no return." Even more so, since the days of man are like a passing shadow, like the matter that is stated (Psalms 90:10), "The span of our life is seventy years, etc." And it is [also] stated (Psalms 144:4), "his days are like a passing shadow." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:3), "Not like the shadow of a tree or the shadow of a wall, but rather like the shadow of a flying and passing bird." It means to say a person is obligated to compare in his heart, this world to the shadow of a bird that if flying and passes over in a small instant - especially since a man does not know whether he is here today but in the grave tomorrow. And it would come out in his efforts today for tomorrow, that he has taken pains for a world that is not his. And our Rabbis, may their memory be blessed, said (Sanhedrin 100b), "Grieve not about tomorrow’s trouble, because you know not what a day may bring."

Remember that the first of the thirteen principles used for exegesis of the Torah, is the principle of כלל ופרט. [In our daily recitation of these thirteen principles, this one is listed as number four. Ed.] We are told there that the כלל, general rule, cannot include anything which has not been alluded to in the description of the פרט, the detailed example of what is meant by the כלל. It is common knowledge that these thirteen principles are not something conjured up by human intelligence, but that they are principles by which G–d operates both in areas visible to us, i.e. נגלה, and in domains that are completely hidden from us, i.e. נסתר. The overriding rule to remember is that the כלל, whole, does not contain anything which is totally foreign to the פרט, part. When it is part of the פרט, it is נגלה, revealed, visible, whereas when it is part of the כלל, it may remain hidden, invisible to our eyes or faculties. Our sages, when discussing aspects of the מעשה בראשית, the work of creation, have already said with regard to the creation of the physical universe that every little detail that would ultimately be revealed was already part of the matter created on the first day. As creation proceeded these various פרטים, details, were revealed and became functional day after day. Rashi has explained all this in his commentary on Genesis (Genesis 1,14, and 1,24). Philosophers called this first physical existence Hiyuli, the world's raw material. All other elements are derived from that matter called Hiyuli. Something parallel happened in the Celestial Regions. The original Cause, i.e. idea of G–d to create the universe, is what we call the כלל. All other thoughts and plans of G–d are פרטים, "details," by comparison.