ייִדישער מחשבֿה אויף בראשית 1:24

In verse fifteen we read about five staggered cases of decay, corruption, which are introduced by the caption "Yeshurun grew fat and kicked." The result was a) you became fat; b) you grew coarse; c) you grew gross; d) he forsook the Lord who had made you; e) he spurned the Rock of his support. The specific acts of rebellion are listed in verse 16-18. G'ds response which was equally staggered, is listed in verses 19-25. The penalties listed 1) sword, 2) hunger; 3) wild beasts; 4) pestilence, correspond to the four basic elements the earth is made of, i.e. fire/sword; water/famine; dust/wild beasts; air, ruach /pestilence.

G-d personally shaped the physical part, did not leave it to nature. That is why the Torah says "He fashioned," not as in other cases "Let the earth produce!" (Genesis 1,20 or 1,24). The word vayipach, He blew, refers to the original form, not to a self-supporting entity. Compare Genesis 7,22, "All who had the spirit of life in their nostrils, perished." Man then-- by his own efforts, not by having something blown into him by G-d-- completes the process of becoming a proper human being, converting potential achievements into actual accomplishments. The process is somewhat similar to the artist who makes a wax candle. He shapes the inert wax, inserts a wick (vegetable matter). Then along comes a man to light it and to illuminate the area around him, thus giving the candle its purpose.

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.