Kaisipang Hudyo sa Exodo 21:19: Akeidat Yitzchak, Duties, Yesod Mora VeSod HaTorah & Guide for the Perplexed

Human achievement may me due to G-d’s personal intervention on our behalf known as hashgachah pertatit; it can also be due to favorable horoscopic constellations or environmental factors, commonly called hashgachah klallit; finally, it can be due to personal endurance, intelligence, energy, and skill. It is reasonable to assume that none of the factors listed account exclusively for the success or failure of our endeavors. Allowing that the Almighty's omnipotence allows Him to determine the outcome of all our endeavors, human intelligence and willpower would be utterly meaningless were they not to play a significant part in determining the success or failure of our endeavors. This statement is not, of course, intended to minimize the value of G-d’s contribution to the result of such endeavors. Although theologians claim that the Almighty can mislead the wise and impair their judgment to the point that they will act contrary to their original intentions, the same theologians do not deny that man possesses freedom of choice, without which the whole concept of reward or punishment for compliance or non compliance with G-d’s wishes would be meaningless. There are numerous instances when the Torah legislates an action designed to protect the life or property of a third party. Consider the example of the law to erect a protective fence around one's roof. The reason stated is that unless such a fence is erected, a fatal fall from such a roof would be considered as an act of bloodshed committed by the owner of the house in question. Obviously, mentioning the latter possibility assumes that there is a free choice of whether to comply with the legislation or not. If there were no choice, how could there be negative results for the owner or the victim if the owner had failed to erect the fence? But not every one walking around an unfenced roof will fall off it with fatal consequences. The ultimate result of the fate of such an individual then is the result of more than one of the factors we have listed (Deut. 22,8). Consider also that the Talmud when discussing the digging of a hole that an animal might fall into, does not hold the digger responsible if a human being had come to harm by reason of that hole. The reason is that human beings are expected to have their wits about them, are meant to use the intelligence they have been granted. We see clearly that human behavior is at least one of the criterion determining his ultimate fate. The nature of the legislation to erect a fence, then, is more of the "good advice" variety that the Talmud often refers to when citing Rabbinic strictures. On the other hand, we know from experience that even the most diligent endeavors of man to attain certain objectives, are often doomed to failure. The attempt by Joseph's brothers to thwart realization of his dreams by selling him to a caravan of Midianites travelling to Egypt, is just one such example. The Talmud (Niddah 60) elaborates on our theme, explaining that even if one follows all the advice concerning the acquisition of wisdom meticulously, the desired result may not be achieved unless such efforts are accompanied by an appeal to the One who grants wisdom, and by G-d’s positive response to such an appeal. Nevertheless, history is full of examples of brilliant men who were successful without turning to G-d for help; also, what point would there be in the selection of brilliant advisors to heads of states, if their advice would not have positive results? In Proverbs 22,29, Solomon tells us, "Seest thou a man diligent in his business? He shall stand in front of kings! (10,4) he will become poor who deals with a sick hand, but the hand of the diligent makes rich." We must conclude then that success of human efforts is assured if the individual in question is also favored by astrological influences, mazzal and if due to his own merit he receives Divine guidance at the personal level. Philosophers agree that one must not base one's lifestyle on hope for success due to fortuitous circumstances. Lucky breaks cannot be depended on. The interplay of the four causes for success in worldly matters may be understood in the following manner. A person born under favorable conditions who also lives the life of the righteous, qualifies for hashgachah peratit and will therefore require relatively little personal exertion to achieve his objectives. "Man's steps are guided by the Lord, when the latter approves of his path" (Psalms 37,23). Conversely, should such a person lead the wrong kind of life, even the favorable conditions he was born under, will not altogether protect him, as G-d’s hand will prove more powerful than his natural good fortune and will thwart him despite his best efforts. See the example of Achitofel (Samuel II Chapter 7). To quote Isaiah 44,25, "He turns wise men backwards and makes their knowledge foolish." The same holds true, of course, if one's natural mazzal is only average or worse. If, however, one is endowed with average skills and intelligence, and one's actions are the outgrowth of one's own free will, such a person does not qualify for Divine intervention in his affairs. His successes in wordly matters are due in overwhelming measure to his own efforts or lack thereof. Any slackening of his efforts is apt to put his success in jeopardy. If such a person had been born under unfavorable conditions, his chances to succeed would be minimal indeed. If a person born under negative environmental, hereditary, and horoscopic influences lives a life of piety, then his efforts combined with the merit he has accumulated will qualify him for Divine intervention on his behalf, and enable him to neutralize the negative factors under which he had been born. Abraham overcame the negative mazzal of sterility (Psalm 33,18). "The eye of the Lord is on those who fear Him and wait patiently for His kindness to save them from death and to keep them alive during times of famine." In all these instances, personal effort and perseverance contribute the major part to eventual success. In fact, any negligence or laziness is rated as sinful when circumstances seem to have called for exertion of self (Deuteronomy 16,10, promising success in return for kind and generous behaviour towards the poor, does so on the assumption that one's efforts will be crowned with success). The Torah does not promise windfalls. Since the majority of people are of average or below average endowments, the need for them to exert themselves on their own behalf is beyond question, since their merit or natural mazzal cannot be depended upon. The advice given by the Torah is addressed precisely to this large group of people, who by following it can hope to battle adverse conditions successfully. Man's lack of success is called nefilah when it occurs independent of G-d’s intervention; it is called happalah when due to G-d’s active intervention in the affairs of that individual. Psalm 37,24 tells us, "Even though a man may fall, he shall not be cast down, for the Lord upholds his hand." When someone walks on a roof protected by a railing, this railing will prove a protection if the Lord had not intended for that person to fall off that roof. However, if the Lord had intended for that person to fall off that roof, the best railing in the world cannot save him. Sometimes, two people born under identical circumstances can have a widely different range of success due to their different merits (The Talmud Moed Katan 28 discusses this problem in connection with Rav Chisdah and Rabbah). Many fine distinctions apply in ascertaining the relative success of individuals in apparently similar circumstances. Suffice it to say that it behooves a person to view himself at all times as average in deeds (merits) and as below average in natural endowments. This will give him the incentive to acquire merits and to strive to overcome handicaps. In all matters of "worldly affairs," we have to make the first move, and the Lord has to assist us to assure us of success in carrying out our designs. Our prayers must be directed towards obtaining His help to overcome our respective handicaps. Should one fail to succeed in spite of having complied with all the above, the cause may be heavenly judgment acting as punishment. It could be trials to test our faith in Him. It could also be an affliction designed to enhance the ultimate achievement of our aims in our own eyes when it does finally occur. If one gives up prematurely in the face of obstacles, and does not strive mightily to overcome such impediments, the chances are that one is the architect of one's own misfortune and that such failure had not been decreed by G-d at all. Suppose we had been given the choice between immediate execution or life imprisonment, without time off for good behavior, we would certainly refuse to acquiesce in either alternative. We would make strenuous efforts to escape either of these two calamities. We would leave no stone unturned as long as the efforts to improve our own situation would not be at the expense of some innocent third party. Similarly, our own efforts to escape misfortune must be pursued up to the point where continued insistence would constitute rebellion against G-d. If pestilence rages in a city, one does not stay around, but one isolates oneself (Baba Kama 60). One employs every known medication to ward off infection. Should all efforts have failed and one appears doomed, one must declare one's faith in the justice of the Lord, reconcile oneself to His superior wisdom, and prepare to meet one's judgment. Although Ramban disagrees with the approach we have outlined in the case of the need to call a doctor, he would not disagree with the approach outlined in other areas of life (Ramban holds that whereas a doctor may treat the sick, the sick must not ask to be treated, as this would indicate lack of faith in G-d as the ultimate Healer). When G-d sent Samuel to anoint David, who had a price on his head, Samuel had to expose himself to danger, in order to perform this mission. G-d did not expect Samuel to rely on miracles, but told him to use subterfuge in the shape of a calf, so that if intercepted, he could claim to be on the way to Bethlehem to offer the calf as a sacrifice. G-d instructs, "During the meal, you will proceed according to My instructions" (Samuel I 15,1 -6). King Assa's reliance on a doctor is criticized only because it had not been preceded by prayer, not because the patient had no right to consult doctors (Chronicles II 16,12). One of the best examples of the extent to which one has to go to ensure one's survival, is found in Samuel I 21,14, when David, while at the court of Achish, deliberately acts like a demented halfwit to mollify those of Achish's advisors who did not trust his loyalty. When David recalls that episode in Psalm 34, he credits G-d with helping him, though when reading the account of this event it seems wholly due to David's own initiative. His problem had been that he had to choose between actively fighting against his own people to prove his loyalty to the Philistines and to qualify for refuge from Saul in Cat, or to forfeit his life by refusing to join an attack against his own people. In this unusual situation, a course of inaction coupled with an appeal to G-d seemed the only way out. The classic example for proper conduct is found in the account of the encounter between Jacob and Esau. Since Jacob's delegation to Esau had been prompted by fear, and some of our sages even castigate Jacob for having "taken hold of the dog's ear" (Bereshit Rabbah 75), we must ask why G-d did not take Jacob aside and say to him "do not be afraid, I will be your shield," as He had done for Abraham after the latter had returned from defeating Kedorleomer and liberating Lot (Genesis Chapter 15). Similarly, G-d had told Isaac not to go to Egypt, to rely on Him. Even Jacob himself, before setting out on his last journey to Egypt, had been personally reassured by G-d. No doubt, the impending encounter with Esau called for more reassurance than any of the other examples mentioned. So why was this reassurance not forthcoming?

Similarly, we will say regarding health and sickness. A man is placed under a duty to trust in the Creator in this, while working on maintaining his health according to the means whose nature promotes this, and to fight sickness according to the customary ways, as the Creator commanded "and he shall surely heal him" (shmos 21:19). All of this, without trusting in the means of health or illness that they could help or hurt without the permission of the Creator.

Now, pay attention, for there is no difficulty in refraining from negative commandments for those who have understanding, as God has implanted in the intellect the ability for a person to guard against any harm. The analogy can be drawn to a doctor who advises a person who is unaware of the foods that can harm them based on their constitution: "Do not eat anything that I warn you against, for if you eat them, you will fall ill and die." A person of knowledge does not desire to eat something that would harm them; rather, they would find it repulsive and abhorrent, even though they may have heard that it is a delicious food. Instead, they prioritize the essential foods for sustaining life and do not seek after life merely through eating, for this is the way of animals who lack a soul that continues to exist after separation from the body. Is it not written in the Torah: "Let the earth bring forth living creatures" (Genesis 1:24)? Water brings forth living creatures, but this does not apply to humans alone. Rather, humans are made in the likeness of angels. If an angel lives forever, then one who is in their likeness should also be immortal. Therefore, one of the wise individuals stated that the punishment for transgressing negative commandments is executed through one of the four types of death imposed by the court, such as stoning or death by the hands of Heaven. However, the reward for fulfilling positive commandments is granted. Our sages brought a proof that there is a reward for refraining from negative commandments, as it is written: "You shall not eat it, so that it will be good for you" (Deuteronomy 13:19). And some say that the reward will return to the one mentioned at the end of the verse: "For you shall do what is right" (Deuteronomy 12:25). Others say that the verse "You shall not eat it" (Deuteronomy 12:16-17) refers to refraining from negative commandments. The verse above it (Deuteronomy 12:16-17), "You shall pour it out on the ground like water, so that you will not eat it," means that one should not consume blood, for blood is the soul, and this is known from the wisdom of tradition. It is also true that the fear of God, which is a positive commandment, encompasses all positive and negative commandments, as Moses mentioned in another place (Deuteronomy 10) "to fear the Lord your God, to keep all His commandments and statutes which I command you today for your good." They include both positive and negative commandments, for one who refrains from transgressing out of fear of God, it is good for them. The phrase "for your good" encompasses the good of this world and the world to come, and the reward for fulfilling positive commandments, as they involve effort. The analogy is like someone who exhausts themselves under the guidance of a doctor to prepare a meal that will be beneficial for them to eat. In return, they receive their reward, and their action is presented before them. It is good for you to receive reward and escape punishment. The true goodness lies in a person who observes the commandments of the Divine Physician, as the physician neither benefits nor harms them, as Eliphaz said (Job 35:6): "If you are righteous, what do you give Him? Or what does He receive from your hand? Your wickedness affects a man like yourself." Now I will reveal to you a precious secret that we have found written: "Why do you afflict yourselves, Lord, departing from Your ways?" (Isaiah 33:17) and "You are the one who troubled their hearts" (1 Kings 18:37). And Moses said (Deuteronomy 30:15), "See, I have set before you today life and good, and death and evil," and furthermore (Lamentations 3:38), "Do not both good and ill proceed from the mouth of the Most High?" And our sages said (Niddah 30b), "Everything is in the hands of Heaven, except for the fear of Heaven." Know that the cultivated vegetation of the earth is superior to the uncultivated vegetation, and there are those that are fat and those that are lean. In a true analogy, I will explain that there are three forces in the living beings. If you wish, you can call them by three names: Neshamah (soul), Ruach (spirit), and Nefesh (life force). The Nefesh is the vegetative force that resides in the liver, and every living being and plant partake of this force. This Nefesh is the body's inclination and desire for food and sensual pleasures. The Ruach resides in the heart and is the source of a person's vitality. It encompasses both humans and animals, and it is also a physical force. When this Ruach departs, resembling the air leaving the body, the person dies, and this departing Ruach becomes intensified and becomes the source of anger. And the soul is the highest and its power is in the brain, and the characteristics of human beings and their inclinations vary. Some possess them in great strength, while others are weakened, and there are those who have them in a balanced measure. There is no need to elaborate, for the soul seeks what benefits it from the actions of God, for He is the source of its life. And the soul seeks the pleasures of the body for its own well-being. Now, the spirit is intermediate, and because there is a need for the brain to connect to the liver and the heart, both of them are connected to the brain. The general principle is that each aspect complements the other. Therefore, the Hebrews have referred to them as the soul, spirit, and life force. And all of them are interconnected with the body. If a person consumes foods that warm the blood, their anger will increase. And behold, the actions of the body are influenced by the spirit. If the body is in good condition, and another person angers them with their words or actions, the power of the spirit will intensify in the heart, generating heat in the body. Thus, the body undergoes changes due to the influence of the spirit. And every intelligent person should guide their body according to the needs of their soul, while the soul remains unchanged amidst the body's changes. This is the great elevation that God has granted to Israel, for if they observe the commandments of God, there is no need for physicians, with the help of God, as Asa did. Thus, the verse is captured, and there is no contradiction in the phrase (Exodus 21:19), "And he shall cause him to be thoroughly healed," for it is not an easy matter, but rather, it is like (1 Kings 1:12) "And he shall heal the altar of the Lord." It is not like (Deuteronomy 32:39) "I wound, and I heal," and in the case of Job (Job 5:18), "He woundeth, and his hands make whole." And thus, the army of heaven is divided by the Lord among all the nations. This is the interpretation of the verse (Isaiah 24): "The Lord of hosts will reign over the host of the heights." And this corresponds to the one who accepts the wisdom of astrology and relies on fate. But the name (of God) was given to Israel as an inheritance and to remove them from the dominion of the constellations, as long as they are under His dominion and fulfill what is commanded in His Torah. Therefore, the ancients said (Shabbat 129a): "There is no mazal (constellation) for Israel." And for this reason, it is written (Exodus 33:16), "Then we shall be distinguished, I and Your people." And one cannot argue how the laws of heaven can be changed. Here is the proof: The goodness in its entirety is intended for all good, and for a little evil, it is not in the path of wisdom to prevent what is mostly good. Therefore, there is power in the discerning individual to choose between good and evil, for decrees are made based on the recipient. Thus, it is written (Deuteronomy 15:4), "Except that there shall be no needy among you," implying that everything or the majority is good. Similarly, it is written (Deuteronomy 15:4), "Only if you carefully listen." And the individual can benefit his soul in the future.