Kaisipang Hudyo sa Mga Awit 104:20: Derekh Hashem, Kuzari & Duties

Regarding the control of the forces of impurity at night: The Supreme Wisdom set up that at night, the forces of impurity be given the authority to spread through all of its channels, and for its branches to wander throughout the world. And He intended that at that time, people would gather into their houses, lay down in their beds, sleep and rest until the morning. For [in the morning] the spreading and authority of these forces and all of their branches would be taken away; and people would once again leave to 'their work, until the evening.' And this is what King David, peace be upon him, explained (Psalms 104:20-23), "You bring on darkness and it is night, etc. When the sun shines, etc. Man goes out to his work, etc." However all of these matters - in all of their demarcations and measures - are rooted in the roots of the foundations of [God's] direction, according to all of its influences that come to the creatures at all of their levels, as it is written in Part I (On the Spiritual Realm 3), see there. But you should know that even though it is said by way of generalization, that the night is the time that these forces are given authority, note that it is actually only given during the first half of the night. But from midnight, an influence of emanation and will flows from in front of Him, may He be blessed, to all of the worlds. And authority is [then] taken from the forces of evil; and their branches are driven away from the place of civilization. So the emanation of the day begins to be aroused until the day is brightened by [the sun's rise]. And then the proper influence is brought down and all of existence is renewed. However the matter of this authority of these forces at night and their being driven away is a thing that is embedded into the nature of the world and its arrangements. [It is] beyond the authority and submission that comes to them from the actions of man. And that is that the Supreme Wisdom determined that since the existence of true good and evil is something that follows from the actions of the ones with free choice, it was necessary that there be an avenue within the natural axioms of the world for evil to have authority in it in such a way that it would be possible for this evil to spread in parts of it, as well as its being prevented from spreading [in other parts of it]. And truly since this is so, the Supreme Wisdom decreed that it be appropriate that there be one part in time itself, in which He would give it authority and [the possibility] to spread on its own. And see that it is the schema upon which it is possible to add from the actions of man. And [It likewise decreed] that there be another part in which authority would be taken away from it, such that there be a basis in which it be possible for [man's] actions to be the [sole] cause. And behold that the two powerful entities of light and darkness follow from the angle of [God's] emanation and its absence, as we explained in Part I (On the Purpose of Creation 3); and He gave them [each] a portion in time, meaning day and night. And the authority of the powers of impurity - that we mentioned - and their being driven out follow [these times]. But it is all [only] the substructure for the effects of the actions [of man], as we have mentioned.

10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.

And the order of the sunrise and sunset - to establish the daytime and nighttime, and the rising and lowering of the sun to establish the heat and the cold, the summer and the winter, for the matters of the seasons and their benefits, and their continuous changing according to this order without interruption as written "Who commands the sun, and it rises not; and seals up the stars." (Iyov 9:7), and "You make darkness, and it is night" (Ps. 104:20).