Which class [of Evidences of Divine Wisdom] is nearest to us, so that it is our duty to examine it more? To this we reply that, while the close study of each and everyone of the [seven] classes previously enumerated is necessary and obligatory more, the evidence of divine wisdom which is nearest and clearest to us is that manifested in the human species, a microcosm of the universe, the closest cause (ultimate purpose) to the existence of the larger world.
Hence, it is our duty to study the beginning of a human being, his birth, the compositions of his parts, the joining together of his limbs, the purpose of each limb/organ and the necessity which caused his being made in its present form. Next, we should study man's advantages, his various temperaments, the faculties of his nefesh (lower soul), the light of his intellect, his qualities - those that are essential and those that are incidental; his lusts, and the ultimate purpose of his being. When we have arrived at an understanding of the matters noted in regard to man, much of the mystery of this universe will become clear to us, since the one resembles the other.
And thus some sages declared that philosophy is man's knowledge of himself, which means, knowledge of what we have mentioned regarding the human being, so that through the evidence of divine wisdom displayed in himself, he will become cognizant of the Creator; as Job said (Job 19:26) "From my flesh, I see G-d".
Since this is so, it is proper that we should call a bit of attention to each of the topics noted in regard to man, in order to arouse the negligent person to what it is his duty to always have in mind; and thus he will be induced to investigate further into matters that I have not mentioned. And then, realizing the abundance of G-d's loving kindness and goodness toward him, he will be filled with the spirit of humility and submission towards the Creator, and his gratitude towards his Maker will abound, as David, peace be upon him, said: "I will give thanks to You for I am fearfully and wonderfully made; wonderful are Your works; and that, my soul knows right well. My frame was not hidden from You, when I was made in secret, and wrought in the lowest parts of the earth. My unformed substance Your eyes did see; and in Your book were they all written, in the days when they would be fashioned, while as yet there was none of them." (Tehilim 139:14-16)
The first topic to which it is right that you direct your attention is the origin of a human being and the earliest processes of his development. You will then see that it is the divine loving-kindness that has brought him into existence out of nothing. The fundamental elements of the world, out of which he is formed, pass into the vegetable state which becomes nourishment and changes into seed and blood. This is transformed into general life which finally assumes the form and nature of a human being - living, rational and mortal - who travels through life, experiencing changes and metamorphoses and continually varied conditions and circumstances that are connected according to a properly thought out and coordinated plan.
When you will contemplate this and will see the evidence of the Creator's goodness, wisdom and power manifested in everything, consider and reflect upon the visible constituents of man's being, namely his body and his soul. You will observe that his body is composed of various elements with dissimilar qualities. These the Creator put together by His Almighty power, combined by His wisdom, and formed out of them a stable organism which in appearance has the character of unity but his body is composed of various elements with diverse natures. To this human body, G-d has joined a spiritual and intangible essence akin to the spirituality of the higher beings (angels). This essence is his soul, bound up in him with the body by means adapted to serve both these extremes. These means are the Ruach Chaim (spirit of life), natural heat (life force), the blood, the veins, nerves, and arteries. To protect and guard them against injuries, G-d has provided flesh, bones, sinews, skin, hair and nails. All these are shields and defenses to ward off injuries.
At the beginning of a human being's existence, the Creator appointed the mother's body to serve as a crib for the fetus so that it might abide in a safe place, a strongly guarded fortress, as it were, where no hand can touch it, where it cannot be affected by heat or cold, but is shielded and sheltered and where its food is ready for it. Here it continues to grow and develop, even becomes capable of moving and turning, and receives its nourishment without any effort or exertion. This nourishment is provided for it in a place where no one else can in any way reach it, and is increased as the fetus develops until a definite period.
Then it goes out from its mother's belly through a narrow track without any contrivance or help on its part, but solely by the power of the wise, merciful and gracious One who shows compassion to His creatures; as He said to Job (39:1-2) "Do you know the time when the wild goats of the rock-bring forth? Or can you mark when the hinds do calve? Can you number the months that they fulfill? Or do you know the time when they bring forth?"
Afterwards, the infant emerges into this world - all its senses, except those of touch and taste, being weak - the Creator provides for it food from its mother's breast. The blood which had been its nourishment before it was born, is now converted into milk in the mother's breast, pleasant and sweet, flowing like a gushing spring whenever needed. The milk is not so abundant that it might become burdensome on the mother and drip out without suction, nor so scarce as to tire the child when taking the breast.
Divine grace is also manifested in His having made the orifice of the nipple like the eye of a needle, not so wide that the milk would run out without suction, in which case the child might be choked while being suckled, nor so narrow that the infant would have to exert itself in drawing its nourishment.
Afterwards, the infant's physical faculties grow stronger, so that it is able to distinguish sights and sounds. G-d inspires the parents' hearts with kindness, love and compassion for their offspring, so that raising it is not overly burdensome to them. They are more sensitive to its needs in regard to food and drink than to their own requirements. All the labor and trouble involved in bringing it up, bathing and dressing it, gently leading it, and warding off everything harmful, even against its will, is of little account in their sight.
Afterwards, the offspring passes from infancy to childhood. His parents do not tire of him nor become angry at his numerous needs and little recognition of the burden which they bear in caring and providing for him. On the contrary, the concern they feel on his behalf increases until he reaches adolescence, when he has already learned to speak correctly and properly, and his physical senses and mental faculties have become strong enough to acquire wisdom and knowledge. Then he apprehends some physical phenomena with his senses, and some intellectual ideas with his mental faculties, as the wise King said (Prov. 2:6) "For the L-ord gives wisdom: out of His mouth comes knowledge and discernment."
Among the many benefits to a human being is that during his childhood he is not a thinker and is unable to distinguish good from evil. For had he, while growing up, been endowed with a ripe intellect and mature powers of perception and had he been able to discern the superiority of adults, in their ability to manage for themselves, move freely and keep clean, and realized the opposite case presented by his condition in all these respects, he would have died of worry and sorrow.
Remarkable too it is that crying, according to what learned physicians state, is beneficial to an infant. For in the brains of infants there is a humor (mucous), which, if it remained there undischarged, would produce evil results. Weeping dissolves this humor and drains it away from the brain, and thus the infants are saved from its injurious effects.
The Creator's abounding grace to man is also manifested in that the new teeth come out singly, one after another, and so the gradual falling out of the old teeth during the process of replacement does not interfere with his ability to chew.
Later on he is subjected to illnesses and meets with painful incidents so that he recognizes the world, and that its nature is not concealed from him. Thus he is put on his guard against trusting in this world thereby permitting his lusts to rule over him, in which case he would become like the animals that neither think nor understand; as it is written "Be ye not as the horse or as the mule which have no understanding" (Tehilim 32:9).
One should then consider and reflect upon the usefulness of the limbs and organs and the ways of his rectification through them - the hands serving for taking and giving; the feet for walking the eyes for seeing; the ears for hearing; the nose for smelling; the tongue for speaking; the mouth for eating; the teeth for chewing; the stomach for digestion; the liver for purifying the food; the tubes for removing superfluities; the bowels for retention. The heart is the sanctuary of the natural heat and the well-spring of life. The brain is the seat of the spiritual faculties, the well-spring of sensation, and the root from which the nerves begin.
The womb (in a woman) serves to preserve and develop the seed. And so it is with the rest of the bodily organs. They all have their specific functions, of which more are unknown than are known to us.
So too, one who reflects on these matters will take notice of the natural processes by which the nourishment received by the body is apportioned to every one of its parts. These marks of wisdom observed by him will stir him to thank His Creator and praise Him for them, as David said "All my bones shall cry out: 'O G-d, who is like You' " (Tehilim 35:10). Thus the food passes into the stomach through a tube that is utterly straight, without bend or twist. This tube is called the esophagus. The stomach grinds the food more thoroughly than the teeth had already done Then the nutriment is carried into the liver through fine intermediate veins which connect these two organs (bile ducts), and serve as a strainer for the food, permitting nothing coarse to pass through to the liver. The liver metabolizes the nutrient it receives into the blood which it distributes all over the body, sending the vital fluid to all parts of the body through conduits formed for this purpose, and resembling water-pipes.
The waste substances that are left are eliminated through canals specifically adapted to that purpose. What belongs to the green gall goes to the gall bladder. What belongs to the black gall goes to the milt (spleen); other substances and fluids are sent to the lungs. The refuse of the blood passes into the bladder.
Reflect, my brother, on the wisdom of the Creator manifested in the formation of your body; how He set those organs in their right places; to receive the waste substances, so that they should not spread in the body, and cause it to become sick.
Then consider the formation of the vocal organs, and instruments of speech. The trachea, hollow for the production of sound; the tongue, lips, and teeth serving for the clear enunciation of consonants and vowels. These organs have other uses also. The air enters the lungs through the trachea; the tongue is the organ which enables one to taste things, and aids also in the moving around of the solid and liquid food. The teeth serve to chew solid food. The lips enable one to retain liquids in the mouth, and swallow the quantity desired, and only when one wishes to do so. In regard to the other organs, the uses of some are known to us while others are unknown.
Then, my brother, reflect on the four bodily faculties with their respective functions: (1) the drawing faculty by which food is received and carried into the stomach; (2) the faculty of retention by which food is retained in the body till nature has done her work on it; (3) the digestive faculty which digests the food, extracts the finer elements, separates it from the useless refuse, and distributes the former to all parts of the body; (4) the excretory faculty which ejects the refuse that remains after the digestive processes have taken from the food all that the body needs.
Observe how all these faculties have definite functions, whose purpose it is to promote physical well-being. It is just like a King's court where there are servants and officers appointed over the royal household. One of them is charged with the duty of supplying the servants' need and delivering these to the king's steward. The second official has to receive the necessaries brought in by the first, and place them in the store-room, until they are prepared. The business of the third official is to prepare the stores and, after rendering them fit for use, distribute them among the servants. The task of the fourth servant is to sweep and cleanse the palace of all dirt and refuse, which he has to remove.
Afterwards, reflect on the faculties of the soul and their place among the benefits bestowed on man - the faculties of thought and memory, the power of forgetting, the feeling of shame, the faculties of understanding and speech. Picture to yourself, what would a man's condition be if even one of these were lacking. Take memory, for instance. How much loss a person would suffer in all his affairs if he were unable to remember what he owned and what he owed; what he had taken and what he had given; what he had seen or heard; what he had said and what had been said to him; if he could not remember the one who had done a benefit to him and the one who had brought him harm; the one who had rendered him a service, or inflicted upon him an injury. Such a person would not recognize a road even if he had frequently traversed it, nor remember any wisdom though he had studied it all his lifetime. Past experience would not be of any benefit to him. He would not weigh any matter by what had happened in the past. Nor could he estimate future events by what was taking place in the present. Such a person would be almost entirely outside the class of human beings.
Among the benefits of forgetting: Were it not for the ability to forget no man would ever be free from sorrow. No joyous occasion would dispel his sadness. The events that should bring him joy would give him no pleasure, when he recalled the troubles of life. Even from the realization of his hopes he could not hope to derive rest and peace of mind. He would never refrain from grieving. Thus you see how memory and forgetfulness, different and contrary to each other as they are, are both benefits bestowed upon man, and each of them has its uses.
Afterwards, reflect on the feeling of shame with which man alone has been endowed. How high is its value! How numerous are its uses and advantages. Were it not for this feeling, men would not show hospitality to strangers. They would not keep their promises, grant favors, show kindness, nor abstain from evil in any way. Many precepts of the Torah are fulfilled only out of shame. A large number of people would not honor their parent if it were not for shame, and certainly would fail to show courtesy to others. They would not restore a lost article to its owner, nor refrain from any transgression. For whoever commits any of the disgraceful acts which we have mentioned, does so only when he has cast off the garment of shame. As Scripture said: "Yea they are not at all ashamed, neither know they how to blush" (Yirmiyahu 6:15), and "The sinner knows no shame" (Tzefania 3:5).
It is a great amazement that G-d has implanted man with shame in the presence of other human beings due to the advantages we mentioned and others we did not mention, and yet G-d did not implant man with shame in the presence of his Creator who observes him continually. The reason for this is so that a human being would not be forced in the service of G-d whereby its reward would not be deserved. It is, however, our duty to feel shame in the presence of the Creator, as a result of reflection, realization of the service we owe to Him, and our consciousness that He observes every thing that we do openly or secretly; as Scripture said "Be ashamed and humiliated of your ways, O House of Israel" (Yechezkel 36:32).
The abounding goodness of G-d to us is manifested in, the capacities of thought and perception with which he has uniquely endowed us and distinguished us from other living creatures. The value of these faculties in the care of our bodies and ordering of our activities is known to all, with the exception of those who have suffered a loss of these faculties due to brain damage.
The traits which we can attain through the understanding are many. Through the understanding we know that we have a Creator, wise, everlasting, [absolutely] One, who has existed from all eternity; infinite in power, unbound to time and space; exalted above the qualities of His creatures and beyond the conception of all existing beings; merciful, gracious and beneficent; resembling nothing nor does anything resemble Him.
It is through the understanding that we realize the Creator's wisdom, power and mercy, of which the universe provides clear evidence. It is the understanding which shows us that we ought to serve Him, because service is rightly due to Him, and because of His beneficence, bestowed upon all universally and on each one specifically. Through the understanding we are confirmed in our faith in the truth of the Book of G-d's Law given to Moses, His prophet, peace be upon him. Because of a human being's faculty of reason and perception, he is an accountable creature whom his Creator will hold to a strict reckoning. A person who has lost his understanding, loses all the excellencies of a human being and is exempt from the mitzvot (precepts), and reward and punishment.
Among the benefits of the understanding: through understanding man obtains his knowledge of all things perceived by the senses or apprehended by the intellect.
By the understanding he discovers aspects of visible objects, unrevealed to the physical senses, as for instance, the movement of the shadow (on a sun-dial), or the action of a single drop of water on the hard rock.
By the understanding man distinguishes between truth and falsehood, between excess and deficiency, between good and evil, between the praiseworthy and the disgraceful, between the necessary, the possible and the impossible.
By his understanding, man makes other living creatures work for his benefits and pleasures. By the use of this faculty, he recognizes the position of the planets, determines their distances and their movements in their orbits, comprehends the relations and comparisons treated in the sciences of mathematics and engineering, the figures and modes of demonstration [syllogisms] set forth in logic, and other sciences and arts too numerous to mention.
So too, all the other faculties of man, if you study them, you will find, display the utmost perfection and are of the utmost benefit to him, as we have shown, regarding the understanding.
Afterwards, reflect further on the benefits G-d has bestowed on man by the gift of speech and the orderly arrangement of words, whereby he gives expression to what is in his mind and soul and understands the conditions of others. The tongue is the heart's pen and the mind's messenger. Without speech, there would be no social relations between one person and another; a human being would be an animal. Through speech, the superiority of an individual among his fellows becomes apparent. The pacts between man and his fellow are made through speech, and likewise between G-d and His servants. By means of speech, a man turns away from his perverseness and seeks forgiveness for his iniquities. Speech is the greatest evidence of a man's nobility or ignobility. Man, it has been said, is heart and tongue. And this completes the definition of a human being. For a human being is defined as a "living, speaking, mortal creature" and by speech, he is differentiated from the brute animals.
Then consider the advantages derived from written characters and the art of writing. By their aid, the deeds and affairs of those who have passed away and of those who are still existing are recorded for the benefit of those who will come after them; communications reach the absent, and information is received concerning those far away and concerning relatives in another country; and it is possible that the receipt of this information may save their lives or deliver them from misfortune and mishaps. By this means, knowledge of the sciences is preserved in books; dispersed thoughts are gathered together. Men write down their dealings with each other in commercial transactions, in loans, purchases, marriages, divorces. The subject is too wide to be dealt with completely.
Among the completing benefits bestowed on man is that he has been provided with hands and fingers, with which he can draw, write, embroider, kindle fire and perform other acts and fine operations that are beyond the capacity of other living creatures, because these are not needed by them.
I assert that there is not one of these organs the uses of which I have mentioned that does not show to one who reflects on them marks of divine wisdom in its structure, form and combination with other organs. They display strong evidence and clear proof of the Creator's mercy towards us. Galen, in numerous treatises, has expounded the functions of the bodily organs. Were we to do so in the case of one of these, we would depart from our goal of conciseness. What we have brought with G-d's help, is sufficient to arouse any one to whom the Creator will teach the way of His salvation.
The study of the other species of living creatures, their habits and their sustenance will not be concealed by one who observes them and reflects upon the marks of divine wisdom manifest in them. Hence, the scriptures repeatedly refer to them when mentioning G-d's wonders: "Who provides for the raven his prey when his young ones cry unto G-d" (Job 38:41), and "He gives to the beast his food, and to the young ravens which cry" (Tehilim 147:9). There are many other similar passages.
And so too, when one studies the course of the heavenly spheres, distinguished by their various movements and the individual luminaries all contributing to the order of the Universe - he will see in them evidences of power and wisdom, such as the human mind cannot grasp and would become weary in attempting to describe. As David, peace be upon him, said, "The heavens declare the glory of G-d, and the firmament show forth His handiwork" (Tehilim 19:2), and "When I behold Your heavens, the work of Your fingers, the moon and the stars which You have established" (Tehilim 8:4) .
It is a wonder that among all the great works of the Creator, which the human eye beholds, the heavens are always present For wherever on earth a man stands, he sees above his head a hemisphere of firmament encompassing the earth. And when he contemplates it thoughtfully, he will realize that the One who created it by His Will is infinite in power, wisdom and greatness.
For the sight of any example of architecture of the ancients arouses in us wonder at their ability to make anything like it, and indicates to us the physical strength and fine souls of those who constructed a strong fortress for themselves. Now if such very small and petty work that transcends our capacity by only little, looms so large in our sight, how exceedingly indeed should we marvel at the infinite greatness of Him who created the heavens and the earth and all that therein is, without effort or exertion, labor or fatigue, out of nothing, with [the aid of] nothing, solely by His will and wish. As it is said "By the word of the L-ord were the heavens made; and all the host of them by the breath of His mouth" (Tehilim 33:6).
Among the benefits bestowed upon man, the following is to be noted. When you contemplate the marks of divine wisdom in created things, you will find that, besides testifying to the divinity and might of the Creator they all without exception are in various ways useful to man and contribute to his improvement. Only that some of these uses are evident, while others are obscure. Take light and darkness for instance. The benefits of light are obvious and evident, but those of darkness are hidden. For human beings are weary in the dark; their activities and movements are interrupted at its arrival. But were it not for the darkness of night, the bodies of most living beings would be worn out by their incessant toil and protracted movements. Through the recurrence of night, one interval of time is separated from another. It gives knowledge of periods which would otherwise be unknown, (e.g. counting days and weeks;) and makes known the respective length or brevity of human lives.
If time were uniform (i.e. without alternation of day and night,) there would be no commandments for special seasons, such as Sabbaths, festivals or fasts; no appointments could be made for a definite date; most of the sciences related to time would be unknown. Even food would not be perfectly digested by any living creature.
As man however needs light at night to do some of his work, and to nurse the sick, the Creator has provided him with a substitute in the light of fire which he can kindle at any time and extinguish whenever he pleases.
Wondrous too it is that the hue of the sky belongs to the colors that strengthen the sight, For it inclines to black which has the special quality of gathering together and strengthening the light that enters the eyes Had the color of the sky been white, it would have injured the eyes of living creatures and weakened them. Similarly, other marks of wisdom are exhibited by other created things.
Out of G-d's abounding goodness to mankind, He put the fear of man into other creatures that are dangerous, as it is said (Bereishis 9:2) "And the fear of you and the dread of you shall be upon every beast of the earth," so that an infant is secure against hurt by a cat or rat or similar creature, while a grown-up man, after death, is not safe from their attacks; even as our sages said: "A living child, a day old, need not be guarded against rats; Og, [the giant] king of Bashan, dead, needs such protection."
What you should also realize is the exalted [or mysterious] property in all things created - the higher and the lower, from the smallest to the greatest - by which the entire universe is ordered and perfected, and which is not apprehended by the physical senses. This is the quality of motion (change), inherent in everything composite. None of the bodily senses can grasp it, but the intellect grasps it by inference from the moving/changing object which the senses detect. Had there been no motion, not one of existing things would have been brought into complete being, nor could any of them suffer destruction. A philosopher said that the majority of physical things are in a state of motion.
When you will understand the mystery of motion, comprehend its true essence and spiritual character, realize that it is one of the marvels of divine wisdom and recognize in it the Creator's abundant compassion towards His creatures, it will become clear to you that all your movements are tied to the Creator's desire, guidance and will, whether these movements be great or small, visible or invisible, with one exception only, namely those movements that He has left to your free will, in the choice of good or evil.
And when this will have become clear to you, watch yourself in every movement that you make. Be ever conscious of the bond by which the Creator has attached you to Him; always feel abashed in His presence; fear Him; submit to His judgment; accept His decrees. And so you will attain His favor, and your final end will be good, as it is said (Tehilim 32:10) "... But he that trusts in the L-ord, will be surrounded by kindness."
In regard to secular matters, it is proper that you should always look to the final outcome of hard experiences. You will discover the surprising fact that many seemingly adverse events turn out in the end to be to our advantage, and vice versa. A story is told of a company of travelers who lay down near a wall to rest overnight. A dog, passing by, wetted one of them. The man awoke and got up to wash off the uncleanliness. After he had gone some distance from his fellows, the wall fell down on his companions and killed them, while he alone escaped. Events frequently happen in similar fashion and vice versa.
One of the most important subjects on which you should reflect is the wonderful gift of G-d to living creatures and plants - the rain, which besides falling in its due season, descends in showers when needed. As Scripture said, (Yirmiya 14:22) "Are there any among the vanities of the nations that can cause rain? or can the heavens give showers? are You not He, O L-ord our G-d? therefore we will hope unto You: for You have made all these things" (Yirmiya 5:24) "Neither say they in their heart: Let us now fear the L-ord, our G-d, that gives rain, both the former and the latter, in due season; that reserves for us the appointed weeks of the harvest." The importance of the rain, you will find also emphasized in the text (Job 5:9-11) "Who does great things and unsearchable; marvelous things without number: Who gives rain upon the earth and sends water upon the fields; so that He sets upon high those that are low, and those that mourn are exalted to safety."
How astonishing too is the growth of foods from seeds. A single grain that has been saved from mishaps, produces a thousand grains and more. It has even been stated that out of one grain of wheat, as many as three hundred ears will spring up, each containing over twenty grains. We also come across gigantic trees whose roots have sprung out of a single seed or a single shoot and have increased many times as much as those mentioned. Praised be the All-Wise and Gracious One who brings into existence such vast effects from causes so small and weak, as Scripture said (Shmuel 2:3) "And by Him actions are weighed." The foods assigned to different living creatures are too numerous to specify. The wise man, when he reflects on them and understands their causes, will recognize the supreme wisdom of the Creator's plan. Concerning these things David said (Tehilim 124:27-28) "All of them wait for You, that You may give them their food in due time. You give it unto them they gather it; You open Your hand, they are satisfied with good". He says further (Tehilim 145:16) "You open Your hand, and satisfy every living thing with favor". I will clarify this topic further in the "Gate of Trust" with G-d's help.
The greatest of the benefits that the Creator has bestowed upon man and the strongest proof of His existence is the Torah that was delivered to Moses, His prophet, peace be upon him, and the manifestation of [supernatural] signs by him - changes in the normal natural phenomena, and exhibition of awe-inspiring miracles to bring faith in the Creator, blessed be He, and in His prophet; as it is said (Shemot 14:31) "And Israel saw the great work which the L-ord wrought upon the Egyptians, and the people: feared the L-ord, and they believed in the L-ord and in Moses, His servant. (Deut. 4:35-36) "Unto you it was shown, that you may know that the L-ord, He is G-d; there is none else beside Him. Out of Heaven He made you to hear His voice, that He might instruct you; and upon earth He made you to see His great fire; and you did hear His words out of the midst of the fire."
If any one seeks evidence at the present day similar to those just mentioned, let him look with candid eyes at our position among the nations since the Exile began and our orderly condition in their midst, notwithstanding that we do not agree with them in belief or practice - of which disagreement they are aware. Observe that even so, our financial situation is close to theirs, and perhaps even better than theirs. You will see that an average person among them must toil more for his livelihood than an average or even a below-average among us. This is like our Creator promised us: "And yet for all that, when they are in the land of their enemies, I will not reject them neither will I abhor them, utterly to destroy them and to break my covenant with them for I am the L-ord their G-d" (Vayikra 26:44), and "For we are bondmen; yet our G-d has not forsaken us in our bondage" (Ezra 9:9). "If it had not been the L-ord who was for us, let Israel now say, if it had not been the L-ord who was for us, when men rose up against us, then they had swallowed us up alive, when their wrath was kindled against us" (Tehilim 124:1), and the rest of the Psalm. In the Gate of the "Service of G-d", I will expand on the exceeding favor G-d has bestowed upon us in His Torah which he gave to us.
What you should also attentively consider and examine is the fact that despite the wide diversity of dispositions among human beings there is whole-hearted agreement among them in the appointment of one of their number to rule over them (a king); they assume the option to serve him, and render him obedience in all that he commands and charges them. He on his part protects them, treats them with sympathy, judges their causes righteously, governs them for their common good, so that their interests shall not suffer and no enemy prevail against them. If every individual only cared for himself and only troubled to ward off hurt from his own person, men would never agree or build a tower or wall, and their common interests would be unprotected. This also is to be noted that the ruler himself observes the statutes, governs his people in accordance with righteous judgments and in good and upright ways, and overall is a servant of the law and observes righteousness. So conducting himself, his dominion will be established and his sovereignty endure, as it is said (Mishlei 20:28) "Mercy and Truth preserve the king." Our sages also have said "Pray for the welfare of the government; since if not for the fear thereof, men would swallow each other alive" (Pirkei Avot 3:2).
Another subject that you need to examine, and understand from it marks of the divine wisdom and beneficence, is the agreement of human beings to buy and sell goods for gold and silver which, through G-d's mercy they endeavor to accumulate and thus improve their positions, though their actual needs cannot be satisfied with gold or silver. For when any one is afflicted with hunger and thirst through want of food or lack of water, an abundance of gold and silver will not avail him or cure his lacking. And if any one suffers pain in any of his limbs, he will not be cured by silver and gold; for while other minerals are largely used for medicinal purposes, this is less so in the case of gold or silver.
A wondrous evidence of wisdom is also that, while a few individuals possess large amounts of these precious metals, the majority of mankind have but little of them. If all human beings possessed them in abundance they could not use them as a medium for obtaining what they desire. Some people have much and others have little. They are precious from one point view and of little account from another, because intrinsically they are useless. This too is within the plan of the Creator's supreme wisdom.
Then consider carefully the things on which depend the life of human beings and continuance of their normal state and condition until the end of their lives. You will find that all things are more or less plentiful in proportion to the need for them. Whatever is greatly needed is readily at hand. Whatever, on the other hand can be dispensed with, or one can for a time do without, is scarcer and harder to obtain.
For example, the air that is breathed - since one cannot possibly exist without air for any length of time, the Creator has so provided, that at no time and in no place shall a human being be deprived of it. And since human beings, while also needing water, can exist without it for a longer period than they can without air, the Creator distributed it over the entire surface of the earth, collecting it however in particular places to which creatures go and from which they are not excluded. But such places where water is collected are not found everywhere as is the case with air. Water has to be bought with money by some people. This is not the case with air. Water is more readily obtained by some than by others, air exists for all and is obtained by all equally and in the same way.
Food is also a necessity from which however we can abstain and for which we can find a substitute for a longer time than is possible in regard to air or water. Hence food is scarcer and harder to procure than water. But normally it is abundant and human beings are not deprived of it altogether.
So too with regard to garments of skin, wool and vegetable fiber. Substitutes for some of these can be more easily obtained than in the case of food; and clothes take time to make up, the reason being that for a short period a person can dispense with a new supply of clothing, and content himself with a scanty wardrobe for a longer period than he can with a small supply of food.
But precious stones, gold and silver and other minerals are essentially little needed. Their occasional use is due to convention. Hence a smaller quantity of these minerals is found among a multitude of human beings than of the food possessed by a single individual. The reason is, as we have stated, that a human being can do without these things.
Praised be the All-Wise and Compassionate Creator who shows mercy to His servants towards whom He directs His beneficent regard for all that is for their improvement. Even as He said to Yona (4:10), "you have had pity on the gourd, for which you have not labored, neither made it to grow, which came up in a night, and perished in a night; and should not I have pity on Nineveh, that great city...?" And David said "The L-ord is good to all and His mercies are upon all His creatures."
אַךְ אֵיזֶה מִין קָרוֹב אֵלֵינוּ וְאָנוּ חַיָּבִין לִבְחֹן בּוֹ יוֹתֵר. נֹאמַר כִּי הַבְּחִינָה בְּכָל אֶחָד מֵהֶם וְאִם הַצֹּרֶךְ אֵלָיו גָּדוֹל וְאָנוּ חַיָּבִין לִבְחֹן בּוֹ יוֹתֵר הַקָּרוֹב אֵלֵינוּ יוֹתֵר וְהַגָּלוּי לָנוּ הוּא סִימַן הַחָכְמָה הַנִּרְאֶה בְּמִין הָאָדָם אֲשֶׁר הוּא הָעוֹלָם הַקָּטָן וְהוּא הַסִּבָּה הַקְּרוֹבָה לַהֲוָיַת הָעוֹלָם הַגָּדוֹל הַזֶּה.
Which class [of Evidences of Divine Wisdom] is nearest to us, so that it is our duty to examine it more? To this we reply that, while the close study of each and everyone of the [seven] classes previously enumerated is necessary and obligatory more, the evidence of divine wisdom which is nearest and clearest to us is that manifested in the human species, a microcosm of the universe, the closest cause (ultimate purpose) to the existence of the larger world.
וְחַיָּבִין אָנוּ לְעַיֵּן בְּהַתְחָלַת הָאָדָם וּמוֹלַדְתּוֹ וְחִבּוּר חֲלָקָיו וְהַרְכָּבַת אֵבָרָיו וְתוֹעַלְתּוֹ בְּכָל אֶחָד מֵהֶם וְהַצֹּרֶךְ הַמֵּבִיא לַעֲשׂוֹתוֹ עַל הַצֶּלֶם אֲשֶׁר הוּא וְאַחַר כָּךְ נְעַיֵּן בְּתוֹעֲלוֹתָיו וּבְכָל מִדָּה מִמִּדּוֹתָיו וְכֹחוֹת נַפְשׁוֹ וְאוֹר שִׂכְלוֹ וְהַדְּבָרִים הָעַצְמִיִּים וְהַמִּקְרִיִּים אֲשֶׁר בּוֹ וְתַאֲוֹתָיו וְתַכְלִית עִנְיָנוֹ. וּבְעָמְדֵנוּ עַל מָה שֶׁזָּכַרְנוּ מִן הָאָדָם יִתְבָּאֵר לָנוּ מִסּוֹד הָעוֹלָם הַזֶּה הַרְבֵּה מִפְּנֵי שֶׁהוּא דּוֹמֶה אֵלָיו.
Hence, it is our duty to study the beginning of a human being, his birth, the compositions of his parts, the joining together of his limbs, the purpose of each limb/organ and the necessity which caused his being made in its present form. Next, we should study man's advantages, his various temperaments, the faculties of his nefesh (lower soul), the light of his intellect, his qualities - those that are essential and those that are incidental; his lusts, and the ultimate purpose of his being. When we have arrived at an understanding of the matters noted in regard to man, much of the mystery of this universe will become clear to us, since the one resembles the other.
וּכְבָר אָמְרוּ קְצָת הַחֲכָמִים שֶׁהַפִילוֹסוֹפְיָא הוּא יְדִיעַת הָאָדָם אֶת עַצְמוֹ רָצָה לוֹמַר יְדִיעַת מָה שֶׁזָּכַרְנוּ מֵעִנְיַן הָאָדָם כְּדֵי שֶׁיַּכִּיר הַבּוֹרֵא יִתְעַלֶּה מִסִּימַן הַחָכְמָה בּוֹ כְּמָה שֶׁכָּתוּב (איוב יט) וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ.
And thus some sages declared that philosophy is man's knowledge of himself, which means, knowledge of what we have mentioned regarding the human being, so that through the evidence of divine wisdom displayed in himself, he will become cognizant of the Creator; as Job said (Job 19:26) "From my flesh, I see G-d".
וְכֵיוָן שֶׁהוּא כֵן רָאוּי לָנוּ לְהַזְכִּיר מִכָּל מָה שֶׁזָּכַרְנוּ מֵעִנְיְנֵי הָאָדָם מְעַט מִזְעָר מִכָּל עִנְיָן לְהָעִיר הַמִּתְעַלֵּם עַל מָה שֶׁהוּא חַיָּב לְזָכְרוֹ תָּמִיד וִיבִיאֵהוּ לַחְקֹר עַל מָה שֶׁלֹּא זָכַרְתִּי וְאָז יִכָּנַע לַבּוֹרֵא עַל רוֹב חַסְדּוֹ וְטוּבוֹ עָלָיו וְתִתְגַּדֵּל הוֹדָאָתוֹ לוֹ כמ״ש דָּוִד ע״ה (תהלים קל״ט:י״ד-ט״ו) אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד לֹא נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלֹא אֶחָד בָּהֶם.
Since this is so, it is proper that we should call a bit of attention to each of the topics noted in regard to man, in order to arouse the negligent person to what it is his duty to always have in mind; and thus he will be induced to investigate further into matters that I have not mentioned. And then, realizing the abundance of G-d's loving kindness and goodness toward him, he will be filled with the spirit of humility and submission towards the Creator, and his gratitude towards his Maker will abound, as David, peace be upon him, said: "I will give thanks to You for I am fearfully and wonderfully made; wonderful are Your works; and that, my soul knows right well. My frame was not hidden from You, when I was made in secret, and wrought in the lowest parts of the earth. My unformed substance Your eyes did see; and in Your book were they all written, in the days when they would be fashioned, while as yet there was none of them." (Tehilim 139:14-16)
וּתְחִלַּת מָה שֶׁרָאוּי לְךָ שֶׁתַּעֲלֶה בְּמַחְשַׁבְתְּךָ אֶל תְּחִלַּת הָאָדָם וְאֶל רֵאשִׁית הֲוָיָתוֹ וְאָז תִּרְאֶה כִּי חֶסֶד הָאֱלֹהִים עָלָיו הִמְצִיאוֹ אַחַר אָפְסוֹ וְהִיא צֵאתוֹ מִתְּכוּנַת הַיְסוֹדוֹת אֶל תְּכוּנַת הַצּוֹמֵחַ. ואח״כ יֶעֱתַק מִתְּכוּנַת הַצּוֹמֵחַ אֶל תְּכוּנַת הַמָּזוֹן וּמִמֶּנּוּ יֶעֱתַק אֶל תְּכוּנַת הַזֶּרַע וְהַדָּם וּמִמֶּנּוּ יֶעֱתַק אֶל תְּכוּנַת הַחַיִּים. וְאַחַר כֵּן יֶעֱתַק מִמֶּנָּה אֶל תְּכוּנַת הָאָדָם וְהוּא חַי הַמְדַבֵּר הַמֵּת וְהוּא הוֹלֵךְ בְּשִׁנּוּיִם וְגִלְגּוּלִים וְסִבּוֹת מִתְחַלְּפוֹת וּמִצּוּעִים מַתְמִידִים מְחֻבָּרִים בְּמַחְשָׁבָה נְכוֹנָה וְחִבּוּר מְתֻקָּן.
The first topic to which it is right that you direct your attention is the origin of a human being and the earliest processes of his development. You will then see that it is the divine loving-kindness that has brought him into existence out of nothing. The fundamental elements of the world, out of which he is formed, pass into the vegetable state which becomes nourishment and changes into seed and blood. This is transformed into general life which finally assumes the form and nature of a human being - living, rational and mortal - who travels through life, experiencing changes and metamorphoses and continually varied conditions and circumstances that are connected according to a properly thought out and coordinated plan.
וְכַאֲשֶׁר תִּתְבּוֹנֵן בָּזֶה וְתִרְאֶה סִימַן הַטּוֹבָה וְהַחָכְמָה וְהַיְּכֹלֶת בַּכֹּל. הִשְׂתַּכֵּל וַחֲשֹׁב בְּשָׁרְשֵׁי חִבּוּרוֹ הַנִּרְאִים רוֹצֶה לוֹמַר נַפְשׁוֹ וְגוּפוֹ תִּרְאֶה גּוּף הָאָדָם מֻרְכָּב בִּיסוֹדוֹת חֲלוּקִים וּטְבָעִים שֶׁאֵינָם דּוֹמִים. חִבְּרָם הַבּוֹרֵא יִתְעַלֶּה בִּגְבוּרָתוֹ וּקְשָׁרָם בְּחָכְמָתוֹ וְהִתְחַבֵּר מֵהֶם גּוּף עוֹמֵד מִתְאַחֵד בְּמַרְאִיתוֹ מִתְחַלֵּק בִּטְבָעָיו וְחִבֵּר אֵלָיו עֶצֶם רוּחָנִי אֲוִירִי דּוֹמֶה לְרוּחָנִיּוּת הָאִישִׁים הָעֶלְיוֹנִים וְזֶה הָעֶצֶם הוּא נַפְשׁוֹ אֲשֶׁר קְשָׁרָהּ בּוֹ בְּאֶמְצָעִיִּים רְאוּיִים לִשְׁתֵּי הַקְּצָווֹת וְהֵם רוּחַ הַחַיִּים וְהַחֹם הַטִּבְעִי וְהַדָּם וְהַגִּידִים וְהָעֲצַבִּים וְהָעוֹרְקִים וְשָׂם לָהֶם סִבּוֹת לְשָׁמְרָם וּלְהָגֵן עֲלֵיהֶם מֵהַפְּגָעִים וְהֵם הַבָּשָׂר וְהָעֲצָמוֹת וְהַמֵּיתָרִים וְהָעוֹר וְהַשֵּׂעָר וְהַצִּפָּרְנַיִם וְכֻלָּם מְגִנִּים וּמְכַסִּים לְהָגֵן עֲלֵיהֶם מֵהַפְּגָעִים.
When you will contemplate this and will see the evidence of the Creator's goodness, wisdom and power manifested in everything, consider and reflect upon the visible constituents of man's being, namely his body and his soul. You will observe that his body is composed of various elements with dissimilar qualities. These the Creator put together by His Almighty power, combined by His wisdom, and formed out of them a stable organism which in appearance has the character of unity but his body is composed of various elements with diverse natures. To this human body, G-d has joined a spiritual and intangible essence akin to the spirituality of the higher beings (angels). This essence is his soul, bound up in him with the body by means adapted to serve both these extremes. These means are the Ruach Chaim (spirit of life), natural heat (life force), the blood, the veins, nerves, and arteries. To protect and guard them against injuries, G-d has provided flesh, bones, sinews, skin, hair and nails. All these are shields and defenses to ward off injuries.
וְאַחַר כֵּן חֲשׁוֹב בְּחִנּוֹת הַבּוֹרֵא יִתְעַלֶּה בְּהַנְהָגָתוֹ אֶת הָאָדָם.
After this, reflect on the favor shown by the Creator in His providential guidance of man.
אֲשֶׁר שָׂם לוֹ בֶּטֶן אִמּוֹ לְמַצָּע בִּתְחִלַּת עִנְיָנוֹ כְּדֵי שֶׁיִּהְיֶה בְּמָקוֹם שָׁמוּר וּמְבֻצָּר נָצוּר מָקוֹם שֶׁלֹּא תַּשִּׂיגֵהוּ יָד וְלֹא יַגִּיעַ אֵלָיו לֹא חֹם וְלֹא קוֹר עִם הַמָּגֵן הֶחָזָק וְהַמַּחֲסֶה הַנִּבְצָר וְעִם הַמָּזוֹן הַמְזֻמָּן וְהוּא הוֹלֵךְ וְגָדֵל עַד שֶׁיֶּחֱזַק עַל הַתְּנוּעָה וְהַתְּנוּדָה עִם הַגָּעָתוֹ אֶל מְזוֹנוֹ מִבְּלִי יְגִיעָה וְטֹרַח הוּכַן לוֹ בְּמָקוֹם אֲשֶׁר לֹא יוּכַל אָדָם לְהַגִּיעַ אֵלָיו בְּשׁוּם פָּנִים. וְכָל אֲשֶׁר יִגְדַּל גּוּפוֹ יִרְבֶּה מְזוֹנוֹ עַד עֵת קָצוּב.
At the beginning of a human being's existence, the Creator appointed the mother's body to serve as a crib for the fetus so that it might abide in a safe place, a strongly guarded fortress, as it were, where no hand can touch it, where it cannot be affected by heat or cold, but is shielded and sheltered and where its food is ready for it. Here it continues to grow and develop, even becomes capable of moving and turning, and receives its nourishment without any effort or exertion. This nourishment is provided for it in a place where no one else can in any way reach it, and is increased as the fetus develops until a definite period.
וְאַחַר כֵּן יֵצֵא מִבֶּטֶן אִמּוֹ אֶל דֶּרֶךְ צַר מִבְּלִי תַּחְבּוּלָה שֶׁיִּתְחַכֵּם בָּהּ לְצֵאתוֹ וְלֹא דָּבָר שֶׁיַּעֲשֶׂה לְסַיֵּעַ לוֹ בּוֹ אֶלָּא בִּיכֹלֶת הֶחָכָם הָרַחוּם וְחַנּוּן הַמְרַחֵם עַל בְּרִיּוֹתָיו כְּמוֹ שֶׁאָמַר לְאִיּוֹב [בִּקְצָת בַּעֲלֵי חַיִּים בִּלְתִּי מְדַבְּרִים] (לט) הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֵי סָלַע חֹלֵל אַיָּלוֹת תִּשְׁמֹר תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה.
Then it goes out from its mother's belly through a narrow track without any contrivance or help on its part, but solely by the power of the wise, merciful and gracious One who shows compassion to His creatures; as He said to Job (39:1-2) "Do you know the time when the wild goats of the rock-bring forth? Or can you mark when the hinds do calve? Can you number the months that they fulfill? Or do you know the time when they bring forth?"
ואח״כ יֹצֵא הַוָּלָד אֶל הָעוֹלָם הַזֶּה וְהוּא חַלָּשׁ בְּחוּשָׁיו זוּלָתִי חוּשׁ הַמִּשּׁוּשׁ וְהַטַּעַם וְיַזְמִין לוֹ הַבּוֹרֵא יִתְעַלֶּה מְזוֹנוֹ מִשְּׁדֵי אִמּוֹ וְיַהֲפֹךְ הַדָּם אֲשֶׁר הָיָה מְזוֹנוֹ בִּמְעֵי אִמּוֹ לְחָלָב בְּשָׁדֶיהָ נִגָּר עָרֵב וּמָתוֹק כְּמַעְיָן הַנּוֹבֵעַ בְּעֵת הַצֹּרֶךְ אֵלָיו וְאֵינֶנּוּ רַב שֶׁיִּכְבַּד עַל אִמּוֹ מַשָּׂאוֹ וְיִגַּר מִבְּלִי מֹץ וְלֹא מְעַט שֶׁיִּיגַע הַיֶּלֶד בְּהוֹצִיאוֹ מוֹצְאוֹ [וּמְצָצוֹ] מִן הַשָּׁד.
Afterwards, the infant emerges into this world - all its senses, except those of touch and taste, being weak - the Creator provides for it food from its mother's breast. The blood which had been its nourishment before it was born, is now converted into milk in the mother's breast, pleasant and sweet, flowing like a gushing spring whenever needed. The milk is not so abundant that it might become burdensome on the mother and drip out without suction, nor so scarce as to tire the child when taking the breast.
וּמֵחַנּוֹתוֹ בָּזֶה שֶׁשָּׂם נֶקֶב הַשָּׁד כְּפִי מַחַט לֹא רָחָב שֶׁיִּגַּר הֶחָלָב מִבְּלִי מִיץ אוֹ שֶׁיֵּחָנֵק בּוֹ הַיֶּלֶד בְּעֵת מָצְצוֹ אֶת הַשָּׁד וְלֹא צַר הַרְבֵּה שֶׁיִּטְרַח בְּהוֹצָאָתוֹ בְּמִיץ.
Divine grace is also manifested in His having made the orifice of the nipple like the eye of a needle, not so wide that the milk would run out without suction, in which case the child might be choked while being suckled, nor so narrow that the infant would have to exert itself in drawing its nourishment.
אַחַר כֵּן יֶחֱזַק גּוּפוֹ לִרְאוֹת הַמַּרְאִים וְלִשְׁמֹעַ הַקּוֹלוֹת וְיִתְּנֵהוּ הָאֱלֹהִים לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּלֵב יוֹלְדָיו כְּדֵי שֶׁלֹּא יִכְבַּד עֲלֵיהֶם גִּדּוּלוֹ וְיַרְגִּישׁוּ עָלָיו יוֹתֵר מֵעַצְמָם בְּמַאֲכָל וּבְמִשְׁתֶּה וְיֵקַל בְּעֵינֵיהֶם כָּל טָרְחוֹ וַעֲמַל גִּדּוּלוֹ מֵרְחִיצָה וְחִתּוּל וְכַיּוֹצֵא בָּהֶם וּלְנַהֲלוֹ לְאַט וְלִדְחוֹת מֵעָלָיו כָּל נֶזֶק עַל כָּרְחוֹ.
Afterwards, the infant's physical faculties grow stronger, so that it is able to distinguish sights and sounds. G-d inspires the parents' hearts with kindness, love and compassion for their offspring, so that raising it is not overly burdensome to them. They are more sensitive to its needs in regard to food and drink than to their own requirements. All the labor and trouble involved in bringing it up, bathing and dressing it, gently leading it, and warding off everything harmful, even against its will, is of little account in their sight.
ואח״כ יֶעֱתַק מֵעִנְיַן הַיַּלְדוּת אֶל הַנַּעֲרוּת וְלֹא יָקוּצוּ בּוֹ אֲבוֹתָיו וְלֹא יִתְקַצְּפוּ לְרֹב צְרָכָיו וּמִעוּט הַכָּרָתוֹ מָה שֶׁהֵם סוֹבְלִים מִטָּרְחוֹ וְסִפּוּקוֹ וּמַשָּׂאוֹ אַךְ תִּגְדַּל הַדְּאָגָה לוֹ מִלִּבָּם עַד שֶׁיַּגִּיעַ לִימֵי הַבַּחֲרוּת וּכְבָר לָמַד לְדַבֵּר עַל סֵדֶר וְדִלּוּג וְיֶחֶזְקוּ כֹּחוֹת חוּשָׁיו וְכֹחוֹת נַפְשׁוֹ וִיקַבֵּל הַחָכְמָה וְהַדַּעַת וְיַכִּיר קְצָת הַמּוּחָשִׁים מִקְצָתָם בְּחוּשָׁיו הַגַּשְׁמִיִּים וּקְצַת הַמֻּשְׂכָּלִים בְּחוּשָׁיו הָרוּחָנִיִּים כמ״ש הֶחָכָם (משלי ב) כִּי ה׳ יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה.
Afterwards, the offspring passes from infancy to childhood. His parents do not tire of him nor become angry at his numerous needs and little recognition of the burden which they bear in caring and providing for him. On the contrary, the concern they feel on his behalf increases until he reaches adolescence, when he has already learned to speak correctly and properly, and his physical senses and mental faculties have become strong enough to acquire wisdom and knowledge. Then he apprehends some physical phenomena with his senses, and some intellectual ideas with his mental faculties, as the wise King said (Prov. 2:6) "For the L-ord gives wisdom: out of His mouth comes knowledge and discernment."
וּמֵרֹב הַטּוֹבָה עַל הָאָדָם שֶׁאֵינֶנּוּ מַשְׂכִּיל וְלֹא מַכִּיר הַטּוֹב וְהָרַע בְּעֵת יַלְדוּתוֹ שֶׁאִם הָיוּ שִׂכְלוֹ וְהַכָּרָתוֹ שְׁלֵמִים בְּעֵת גִּדּוּלוֹ וְיַכִּיר יִתְרוֹן בְּנֵי אָדָם עָלָיו כְּהַנְהִיגָם עַצְמָם וּמְהִירוּת תְּנוּעָתָם וּנְקִיּוּתָם וְיֵרָאֶה עַצְמוֹ בְּהֵפֶךְ כָּל זֶה הָיָה מֵת מִן הַדְּאָגָה וְהַיָּגוֹן.
Among the many benefits to a human being is that during his childhood he is not a thinker and is unable to distinguish good from evil. For had he, while growing up, been endowed with a ripe intellect and mature powers of perception and had he been able to discern the superiority of adults, in their ability to manage for themselves, move freely and keep clean, and realized the opposite case presented by his condition in all these respects, he would have died of worry and sorrow.
וּמִן הַתֵּמַהּ בְּעִנְיַן בְּכִיָּתוֹ כִּי הַיֶּלֶד יֵשׁ לוֹ תּוֹעֶלֶת בָּהּ כְּפִי מַה שֶׁאָמְרוּ חַכְמֵי הָרוֹפְאִים כִּי בְּמוֹחֵי הַיְּלָדִים לֵחָה כְּשֶׁהִיא נִשְׁאֶרֶת עַל עִנְיָנָהּ מְחַדֶּשֶׁת עֲלֵיהֶם חִדּוּשִׁים רָעִים וְהַבֶּכִי מַתִּיךְ הַלֵּחָה הַהִיא מִמּוֹחֵיהֶם וְיִנָּצְלוּ מֵרָעַת מְאֹרָעֶיהָ.
Remarkable too it is that crying, according to what learned physicians state, is beneficial to an infant. For in the brains of infants there is a humor (mucous), which, if it remained there undischarged, would produce evil results. Weeping dissolves this humor and drains it away from the brain, and thus the infants are saved from its injurious effects.
וּמֵרֹב חַנּוֹת הַבּוֹרֵא יִתְעַלֶּה עַל הָאָדָם שֶׁהוּא מַחֲלִיף אֶת שִׁנָּיו זוֹ אַחַר זוֹ שֶׁלֹּא יִמָּנַע מֵאֱכֹל (מִמֶּנּוּ אֹכֶל) כָּל יְמֵי צְמִיחַת מָה שֶׁנָּפַל מֵהֶן.
The Creator's abounding grace to man is also manifested in that the new teeth come out singly, one after another, and so the gradual falling out of the old teeth during the process of replacement does not interfere with his ability to chew.
וְאַחַר כֵּן יַעַבְרוּ עָלָיו חֳלָאִים וּמִקְרִים מַכְאִיבִים כְּדֵי שֶׁיַּכִּיר הָעוֹלָם וְלֹא יֵעָלֵם מִמֶּנּוּ עִנְיָנוֹ שֶׁיִּבְטַח בּוֹ וְיִמְשְׁלוּ בּוֹ תַּאֲוֹתָיו וְיִהְיֶה כַּבְּהֵמוֹת לֹא יַשְׂכִּיל וְלֹא יָבִין כמ״ש (תהלים לב) אַל תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין.
Later on he is subjected to illnesses and meets with painful incidents so that he recognizes the world, and that its nature is not concealed from him. Thus he is put on his guard against trusting in this world thereby permitting his lusts to rule over him, in which case he would become like the animals that neither think nor understand; as it is written "Be ye not as the horse or as the mule which have no understanding" (Tehilim 32:9).
וְאַחַר כֵּן יָשִׁיב אֶל לִבּוֹ וְיִסְתַּכֵּל בְּתוֹעֶלֶת אֶבְרֵי גּוּפוֹ וְאָפְנֵי תַּקָּנָתוֹ בְּכָל אֶחָד מֵהֶם הַיָּדַיִם לָקַחַת וְלָתֵת וְהָרַגְלַיִם לָלֶכֶת וְהָעֵינַיִם לִרְאוֹת וְהָאָזְנַיִם לִשְׁמֹעַ וְהָאַף לְהָרִיחַ וְהַלָּשׁוֹן לְדַבֵּר וְהַפֶּה לֶאֱכֹל וְהַשִּׁנַּיִם לִלְעֹס וְהָאִצְטוֹמְכָא לְבַשֵּׁל וְהַכָּבֵד לְזַקֵּק הַמָּזוֹן וְהַסִּמְפּוֹנוֹת לְהוֹצִיא הַמּוֹתָרוֹת וְהַכִּיסִים (ס״א וְהַמֵּעַיִם) לְסָבְלָם וְהַלֵּב מִשְׁכַּן הַחֹם הַטִּבְעִי וּמַבּוּעַ הַחַיִּים וְהַמֹּחַ מִשְׁכַּן הַכֹּחוֹת הָרוּחָנִיִּים וּמַבּוּעַ הַהֶרְגֵּשׁ וְשֹׁרֶשׁ הָעֲצַבִּים.
One should then consider and reflect upon the usefulness of the limbs and organs and the ways of his rectification through them - the hands serving for taking and giving; the feet for walking the eyes for seeing; the ears for hearing; the nose for smelling; the tongue for speaking; the mouth for eating; the teeth for chewing; the stomach for digestion; the liver for purifying the food; the tubes for removing superfluities; the bowels for retention. The heart is the sanctuary of the natural heat and the well-spring of life. The brain is the seat of the spiritual faculties, the well-spring of sensation, and the root from which the nerves begin.
וְהָרֶחֶם לְקַיֵּם הַזֶּרַע וְכֵן שְׁאָר אֶבְרֵי הַגּוּף וַאֲשֶׁר יֵעָלֵם מִמֶּנּוּ מִתֹּעֲלוֹתָם יוֹתֵר מִמָּה שֶׁנִּרְאֶה לָנוּ.
The womb (in a woman) serves to preserve and develop the seed. And so it is with the rest of the bodily organs. They all have their specific functions, of which more are unknown than are known to us.
וּכְמוֹ כֵן תֵּרָאֶינָה פְּעֻלּוֹת הַטֶּבַע בְּתוֹךְ הַגּוּף לַמִּתְבּוֹנֵן בָּהֶם בְּהַגִּיעַ הַמָּזוֹן אֵלָיו בְּחַלְּקוֹ אוֹתוֹ עַל כָּל חֵלֶק מֵחֶלְקֵי הַגּוּף וְיֵרָאֶה מִסִּימָנֵי הַחָכְמָה מָה שֶׁיְּזָרֵז אוֹתוֹ לְהוֹדוֹת לְבוֹרְאוֹ וּלְשַׁבְּחוֹ עֲלֵיהֶם כמ״ש דָּוִד עָלָיו הַשָּׁלוֹם (שם לה) כָּל עַצְמוֹתַי תֹּאמַרְנָה ה׳ מִי כָמוֹךָ. וְהוּא שֶׁהַמַּאֲכָל הוֹלֵךְ אֶל הַבֶּטֶן אֶל תְּעָלָה מוּכֶנֶת עַל קַו יָשָׁר אֵין בָּהּ עִקּוּם וְלֹא עִוּוּת וְהוּא הַוֶּשֶׁט אח״כ טוֹחֵן אוֹתוֹ הַבֶּטֶן יוֹתֵר מִן הַטְּחִינָה שֶׁטָּחֲנוּ אוֹתוֹ הַשִּׁנַּיִם בַּתְּחִלָּה ואח״כ יְשַׁלְּחֶנּוּ אֶל הַכָּבֵד בְּגִידִים דַּקִּים נוֹגְעִים בֵּינְתַיִם הוּשְׂמוּ כְּמִסְנֶנֶת לַמָּזוֹן שֶׁלֹּא יַגִּיעַ מִמֶּנּוּ שׁוּם דָּבָר עָב אֶל הַכָּבֵד וְיַהַפְכֵהוּ לְדָם וִיחַלְּקֵהוּ עַל הַגּוּף וְיִשְׁלָחֵהוּ אֶל כָּל חֲלָקָיו בִּתְעָלוֹת מוּכָנוֹת לָזֶה כַּתְּעָלוֹת הַמּוּכָנוֹת לַמַּיִם.
So too, one who reflects on these matters will take notice of the natural processes by which the nourishment received by the body is apportioned to every one of its parts. These marks of wisdom observed by him will stir him to thank His Creator and praise Him for them, as David said "All my bones shall cry out: 'O G-d, who is like You' " (Tehilim 35:10). Thus the food passes into the stomach through a tube that is utterly straight, without bend or twist. This tube is called the esophagus. The stomach grinds the food more thoroughly than the teeth had already done Then the nutriment is carried into the liver through fine intermediate veins which connect these two organs (bile ducts), and serve as a strainer for the food, permitting nothing coarse to pass through to the liver. The liver metabolizes the nutrient it receives into the blood which it distributes all over the body, sending the vital fluid to all parts of the body through conduits formed for this purpose, and resembling water-pipes.
וְיִשְׁלַח מָה שֶׁנִּשְׁאַר מִן הַפְּסֹלֶת אֶל תְּעָלוֹת הוּכְנוּ לָהֶם. מָה שֶׁהוּא מִן הַמָּרָה הָאֲדֻמָּה הוֹלֵךְ אֶל כִּיס הַמָּרָה וּמָה שֶׁהוּא מִן הַמָּרָה הַשְּׁחֹרָה הוֹלֵךְ אֶל הַטְּחוֹל וּמָה שֶׁהוּא מִן הַלֵּחָה וְהָרֹטֶב הוֹלֵךְ אֶל הָרֵאָה וּמָה שֶׁהוּא מִתַּמְצִית הַדָּם יֵלֵךְ אֶל הַשַּׁלְפּוּחִית.
The waste substances that are left are eliminated through canals specifically adapted to that purpose. What belongs to the green gall goes to the gall bladder. What belongs to the black gall goes to the milt (spleen); other substances and fluids are sent to the lungs. The refuse of the blood passes into the bladder.
הִתְבּוֹנֵן אָחִי בְּחָכְמַת הַבּוֹרֵא בְּהַרְכָּבַת גּוּפְךָ וְשֻׂמוֹ אֵלֶּה הָאֵבָרִים בּוֹ בִּמְקֹמֹתָם לִסְבֹּל הַפְּסֹלֶת הָהֵם שֶׁלֹּא תִּתְפַּשֵּׁטְנָה (ס״א תִּשְׁתַּפֵּכְנָה) בַּגּוּף וְתַחֲלֶינָה אוֹתוֹ.
Reflect, my brother, on the wisdom of the Creator manifested in the formation of your body; how He set those organs in their right places; to receive the waste substances, so that they should not spread in the body, and cause it to become sick.
וְאַחַ״כּ הִתְבּוֹנֵן בִּתְכוּנַת כְּלֵי הַקּוֹל וּמוֹצָאֵי הַדִּבּוּר הַקָּנֶה נָבוּב (ס״א כְּאַבּוּב) לְהוֹצָאַת הַקּוֹל וְהַלָּשׁוֹן וְהַשְּׂפָתַיִם וְהַשִּׁנַּיִם לַחְתֹּךְ הָאוֹתִיּוֹת וְהַטְּעָמִים וּבְאֵלֶּה הָאֵבָרִים תּוֹעָלוֹת אֲחֵרוֹת הָאֲוִיר הוֹלֵךְ אֶל הָרֵאָה בַּקָּנֶה וְהַלָּשׁוֹן לִטְעֹם בּוֹ הַמַּטְעַמִּים וְיֵשׁ בּוֹ עִם זֶה עֵזֶר לְהַעֲבִיר הַמַּאֲכָל וְהַמִּשְׁתֶּה וְהַשִּׁנַּיִם לִלְעֹס הַמַּאֲכָל וְהַשְּׂפָתַיִם לְעַכֵּב הַמִּשְׁתֶּה כְּדֵי שֶׁיְּהֵא הַנִּצּוֹק מִמֶּנּוּ בְּשִׁעוּר וּבְכַוָּנָה. וְכֵן בִּשְׁאָר הָאֵבָרִים תּוֹעָלוֹת מִקְצָתָם יְדוּעוֹת וּמִקְצָתָם אֵינָם יְדוּעוֹת לָנוּ.
Then consider the formation of the vocal organs, and instruments of speech. The trachea, hollow for the production of sound; the tongue, lips, and teeth serving for the clear enunciation of consonants and vowels. These organs have other uses also. The air enters the lungs through the trachea; the tongue is the organ which enables one to taste things, and aids also in the moving around of the solid and liquid food. The teeth serve to chew solid food. The lips enable one to retain liquids in the mouth, and swallow the quantity desired, and only when one wishes to do so. In regard to the other organs, the uses of some are known to us while others are unknown.
וְאַחַר כָּךְ הִתְבּוֹנֵן אָחִי בַּכֹּחוֹת הָאַרְבָּעָה שֶׁהֵמָּה בַּגּוּף וּמַעֲשֵׂיהֶם בּוֹ הַכֹּחַ הַמּוֹשֵׁךְ הוּא הַמְקַבֵּל הַמַּאֲכָל וְהַמַּגִּיעוֹ אֶל הָאִצְטוֹמְכָא וְהַכֹּחַ הַמַּחְזִיק הוּא הַמְעַכֵּב הַמַּאֲכָל בּוֹ עַד שֶׁיַּעֲשֶׂה בּוֹ הַטֶּבַע מַעֲשֵׂהוּ וְהַכֹּחַ הַמְבַשֵּׁל הוּא הַמְבַשֵּׁל אוֹתוֹ מוֹצִיא הַזַּךְ שֶׁבּוֹ וּמַפְרִידוֹ מִן הַפְּסֹלֶת הַבִּלְתִּי נָאוֹת וּמְשַׁלֵּחַ אוֹתוֹ אֶל הַגּוּף וְהַכֹּחַ הַדּוֹחֶה הוּא הַדּוֹחֶה הַפְּסֹלֶת הַנּוֹתֶרֶת אַחַר שֶׁיִּקַּח הַכֹּחַ הַמְבַשֵּׁל צָרְכּוֹ מִן הַמָּזוֹן.
Then, my brother, reflect on the four bodily faculties with their respective functions: (1) the drawing faculty by which food is received and carried into the stomach; (2) the faculty of retention by which food is retained in the body till nature has done her work on it; (3) the digestive faculty which digests the food, extracts the finer elements, separates it from the useless refuse, and distributes the former to all parts of the body; (4) the excretory faculty which ejects the refuse that remains after the digestive processes have taken from the food all that the body needs.
רְאֵה הֵיאַךְ הֻפְקְדוּ אֵלֶּה הַכֹּחוֹת עַל הַגּוּף לְשַׁמֵּשׁ אוֹתוֹ בַּמֶּה שֶׁיֵּשׁ בּוֹ תַּקָּנָתוֹ וְהוּא כַּחֲצַר הַמֶּלֶךְ שֶׁיֵּשׁ בּוֹ עֲבָדִים וּנְצִיבִים פְּקִידִים עַל בֵּיתוֹ אֶחָד מֵהֶם עוֹמֵד לְצָרְכֵי הָעֲבָדִים וְלַהֲנִיעָם אֶל גִּזְבַּר הַמֶּלֶךְ וּפָקִיד שֵׁנִי לְקַבֵּל מָה שֶׁיָּבִיא הָרִאשׁוֹן וְלֶאֱצֹר אוֹתוֹ בַּבַּיִת עַד שֶׁיּוּכַן וִיתֻקַּן וּפָקִיד שְׁלִישִׁי לְהָכִין מָה שֶׁנֶּאֱצַר וּלְתַקְּנוֹ וּלְזַמְּנוֹ וּלְחַלְּקוֹ עַל הָעֲבָדִים וּפָקִיד רְבִיעִי לְכַבֵּד מָה שֶׁיֵּשׁ בַּבַּיִת מִן הַזֶּבֶל וְהַלִּכְלוּךְ וּלְהוֹצִיאָם מִמֶּנּוּ:
Observe how all these faculties have definite functions, whose purpose it is to promote physical well-being. It is just like a King's court where there are servants and officers appointed over the royal household. One of them is charged with the duty of supplying the servants' need and delivering these to the king's steward. The second official has to receive the necessaries brought in by the first, and place them in the store-room, until they are prepared. The business of the third official is to prepare the stores and, after rendering them fit for use, distribute them among the servants. The task of the fourth servant is to sweep and cleanse the palace of all dirt and refuse, which he has to remove.
אח״כ חֲשׁוֹב בְּכֹחוֹת הַנֶּפֶשׁ וּמְקֹמֹתָם מִתּוֹעֲלוֹת הָאָדָם כַּמַּחְשָׁבָה וְהַזִּכָּרוֹן וְהַשִּׁכְחָה וְהַבֹּשֶׁת וְהַשֵּׂכֶל וְהַדִּבּוּר תִּרְאֶה אִם יֶחְסַר לָאָדָם מֵאֵלֶּה הַמִּדּוֹת הַזִּכָּרוֹן לְבַד הֵיאַךְ יִהְיֶה עִנְיָנוֹ וְכַמָּה הֶפְסֵד יָבֹא לוֹ בְּכָל עִנְיָנָיו כְּשֶׁאֵינֶנּוּ זוֹכֵר מָה שֶׁיֵּשׁ לוֹ וּמָה שֶׁיֵּשׁ עָלָיו וּמָה שֶׁלָּקַח וּמָה שֶׁנָּתַן וּמָה שֶׁרָאָה וּמָה שֶׁשָּׁמַע וּמָה שֶׁאָמַר וּמָה שֶׁנֶּאֱמַר לוֹ וְלֹא יִזְכֹּר מִי שֶׁהֵטִיב לוֹ וּמִי שֶׁהֵרַע לוֹ וּמִי שֶׁהוֹעִילוֹ וּמִי שֶׁהִזִּיקוֹ וְעוֹד שֶׁאֵינֶנּוּ יוֹדֵעַ הַדֶּרֶךְ אִם דָּרַךְ בָּהּ פְּעָמִים רַבּוֹת וְלֹא יִזְכֹּר חָכְמָה אִם יֶהְגֶּה בָּהּ כָּל יָמָיו וְלֹא יוֹעִילֶנּוּ נִסָּיוֹן וְלֹא יִשְׁקֹל דָּבָר בַּמֶּה שֶׁעָבַר וְעַל מַה שֶּׁעָתִיד לִהְיוֹת בְּמָה שֶׁיִּהְיֶה. אַךְ הוּא קָרוֹב לְהִתְפַּשֵּׁט מִן הָאֱנוֹשִׁיּוּת.
Afterwards, reflect on the faculties of the soul and their place among the benefits bestowed on man - the faculties of thought and memory, the power of forgetting, the feeling of shame, the faculties of understanding and speech. Picture to yourself, what would a man's condition be if even one of these were lacking. Take memory, for instance. How much loss a person would suffer in all his affairs if he were unable to remember what he owned and what he owed; what he had taken and what he had given; what he had seen or heard; what he had said and what had been said to him; if he could not remember the one who had done a benefit to him and the one who had brought him harm; the one who had rendered him a service, or inflicted upon him an injury. Such a person would not recognize a road even if he had frequently traversed it, nor remember any wisdom though he had studied it all his lifetime. Past experience would not be of any benefit to him. He would not weigh any matter by what had happened in the past. Nor could he estimate future events by what was taking place in the present. Such a person would be almost entirely outside the class of human beings.
וּמִתּוֹעֶלֶת הַשִּׁכְחָה כִּי לוּלֵא הַשִּׁכְחָה לֹא הָיָה נִשְׁאָר הָאָדָם מִבְּלִי עֶצֶב וְלֹא הָיָה טוֹרְדוֹ מִמֶּנּוּ שׁוּם דָּבָר מִשִּׂמְחַת עוֹלָם וְלֹא הָיָה נֶהֱנֶה בַּמֶּה שֶׁמְּשַׂמֵּחַ אוֹתוֹ כְּשֶׁהוּא זוֹכֵר פִּגְעֵי הָעוֹלָם וְלֹא הָיָה מְקַוֶּה מְנוּחָה מִמְּקַוֶּה (מִמְּקַנֵּא) וְלֹא הִתְעַלֵּם מִמְּלֹךְ (מִמֶּלֶךְ) הֲלֹא תִּרְאֶה אֵיךְ הוּשַׁם בָּאָדָם הַזִּכָּרוֹן וְהַשִּׁכְחָה וְהֵמָּה מִתְחַלְּפִים וְשׁוֹנִים זֶה מִזֶּה וְהוּשַׂם לוֹ בְּכָל אֶחָד מֵהֶם מִינִים מִן הַתּוֹעָלוֹת.
Among the benefits of forgetting: Were it not for the ability to forget no man would ever be free from sorrow. No joyous occasion would dispel his sadness. The events that should bring him joy would give him no pleasure, when he recalled the troubles of life. Even from the realization of his hopes he could not hope to derive rest and peace of mind. He would never refrain from grieving. Thus you see how memory and forgetfulness, different and contrary to each other as they are, are both benefits bestowed upon man, and each of them has its uses.
ואח״כ חֲשׁוֹב בְּמִדַּת הַבֹּשֶׁת אֲשֶׁר יִחֵד בָּהּ הָאָדָם מָה גָּדְלָה מַעֲלָתָהּ וְרַבָּה תּוֹעַלְתָּהּ וְתַקָּנָתָהּ וְלוּלֵא הִיא לֹא הָיוּ מְאַכְסְנִים אַכְסְנַאי וְלֹא מְקַיְּמִים דָּבָר וְלֹא מְמַלְּאִים מִשְׁאָל וְלֹא גּוֹמְלִים חֶסֶד וּמִתְרַחֲקִים מִן הָרַע בְּשׁוּם דָּבָר עַד כִּי דְּבָרִים רַבִּים מִדִּבְרֵי הַתּוֹרָה עוֹשִׂים בַּעֲבוּר הַבֹּשֶׁת כִּי רֹב מִבְּנֵי אָדָם לֹא הָיוּ מְכַבְּדִים אֶת אֲבוֹתָם לוּלֵא הַבֹּשֶׁת כ״ש זוּלָתָם וְלֹא הָיוּ מְשִׁיבִין אֲבֵדָה וְלֹא נִמְנָעִין מֵעֲבֵרָה כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל אֵלֶּה הַדְּבָרִים הַמְגֻנִּים שֶׁזָּכַרְנוּ אֵינוֹ עוֹשֶׂה אוֹתָם אֶלָּא לְאַחַר שֶׁיִּפְשֹׁט כְּסוּת הַבֹּשֶׁת מֵעָלָיו כמ״ש הַכָּתוּב (ירמיה ו) גַּם בּוֹשׁ לֹא יֵבוֹשׁוּ גַּם הַכְלִים לֹא יָדָעוּ וְאוֹמֵר (צפניה ג׳:ה׳) וְלֹא יוֹדֵעַ עַוָּל בֹּשֶׁת.
Afterwards, reflect on the feeling of shame with which man alone has been endowed. How high is its value! How numerous are its uses and advantages. Were it not for this feeling, men would not show hospitality to strangers. They would not keep their promises, grant favors, show kindness, nor abstain from evil in any way. Many precepts of the Torah are fulfilled only out of shame. A large number of people would not honor their parent if it were not for shame, and certainly would fail to show courtesy to others. They would not restore a lost article to its owner, nor refrain from any transgression. For whoever commits any of the disgraceful acts which we have mentioned, does so only when he has cast off the garment of shame. As Scripture said: "Yea they are not at all ashamed, neither know they how to blush" (Yirmiyahu 6:15), and "The sinner knows no shame" (Tzefania 3:5).
וּמִן הַתֵּמַהּ הַגָּדוֹל שֶׁהֻטְבַּע הָאָדָם עַל הַבֹּשֶׁת מִבְּנֵי אָדָם בַּעֲבוּר מָה שֶׁזָּכַרְנוּ מִתּוֹעֲלוֹתָיו בָּהּ וְיוֹתֵר מִמָּה שֶׁזָּכַרְנוּ וְלֹא הֻטְבַּע עַל הַבֹּשֶׁת מִבּוֹרְאוֹ הַמַּשְׁקִיף עָלָיו תָּמִיד כְּדֵי שֶׁלֹּא יִהְיֶה מֻכְרָח עַל עֲבוֹדָתוֹ אוֹתוֹ וְיֶחֱלָשׁ חִיּוּב תַּגְמוּלוֹ עָלֶיהָ אֲבָל אֲנַחְנוּ חַיָּבִין לְהִתְבּוֹשֵׁשׁ מִן הַבּוֹרֵא מִדֶּרֶךְ הַבְּחִינָה וּבִידִיעַת מָה שֶׁאָנוּ חַיָּבִין מֵעֲבוֹדָתוֹ וְדַעְתֵּנוּ הַשְׁקָפָתוֹ עַל נִגְלוֹתֵינוּ וְנִסְתְּרוֹתֵינוּ כמ״ש הַכָּתוּב (יחזקאל לו) בּוֹשׁוּ וְהִכָּלְמוּ מִדַּרְכֵיכֶם בֵּית יִשְׂרָאֵל.
It is a great amazement that G-d has implanted man with shame in the presence of other human beings due to the advantages we mentioned and others we did not mention, and yet G-d did not implant man with shame in the presence of his Creator who observes him continually. The reason for this is so that a human being would not be forced in the service of G-d whereby its reward would not be deserved. It is, however, our duty to feel shame in the presence of the Creator, as a result of reflection, realization of the service we owe to Him, and our consciousness that He observes every thing that we do openly or secretly; as Scripture said "Be ashamed and humiliated of your ways, O House of Israel" (Yechezkel 36:32).
אַךְ רַב טוּב הָאֱלֹהִים עָלֵינוּ בַּשֵּׂכֶל וּבַהַכָּרָה אֲשֶׁר בָּהֶם יִחֲדָנוּ מִשְּׁאָר בַּעֲלֵי חַיִּים אֵין תּוֹעַלְתָּם לָנוּ נֶעֱלֶמֶת מִמֶּנּוּ בְּהַנְהָגַת גּוּפֵנוּ וְהַסְדָּרַת תְּנוּעוֹתֵינוּ מִבַּלְעֲדֵי מִי שֶׁפְּקָדָם מִמֶּנּוּ לְפֶגַע שֶׁאֵרַע אֶת מוֹחוֹ.
The abounding goodness of G-d to us is manifested in, the capacities of thought and perception with which he has uniquely endowed us and distinguished us from other living creatures. The value of these faculties in the care of our bodies and ordering of our activities is known to all, with the exception of those who have suffered a loss of these faculties due to brain damage.
אַךְ הַמִּדּוֹת אֲשֶׁר נַגִּיעַ אֲלֵיהֶן בַּשֵּׂכֶל רַבּוֹת מְאֹד. מֵהֶן שֶׁבּוֹ נֵדַע שֶׁיֵּשׁ לָנוּ בּוֹרֵא חָכָם קַיָּם אֶחָד קַדְמוֹן יָכוֹל לֹא יְכִילֵהוּ זְמָן וְלֹא מָקוֹם נַעֲלֶה מִמִּדּוֹת הַבְּרוּאִים וְהִתְרוֹמֵם מִמַּחְשְׁבוֹת הַנִּמְצָאִים רַחוּם וְחַנּוּן וּמֵטִיב לֹא יִדְמֶה אֶל דָּבָר וְלֹא יִתְדַּמֶּה אֵלָיו דָּבָר.
The traits which we can attain through the understanding are many. Through the understanding we know that we have a Creator, wise, everlasting, [absolutely] One, who has existed from all eternity; infinite in power, unbound to time and space; exalted above the qualities of His creatures and beyond the conception of all existing beings; merciful, gracious and beneficent; resembling nothing nor does anything resemble Him.
וְגַם מֵהֶן שֶׁאֲנַחְנוּ מְבִינִים בּוֹ הַחָכְמָה וְהַיְּכֹלֶת וְהָרַחֲמִים הַמְּקֻיָּמִים בָּעוֹלָם וְחִיּוּב עֲבוֹדָתוֹ לַאֲשֶׁר יֵאוֹת לוֹ וּבַעֲבוּר טוֹבָתוֹ הַכּוֹלֶלֶת וְהַמְּיֻחֶדֶת וּבַשֵּׂכֶל יֵאָמֵן אֶצְלֵנוּ סֵפֶר תּוֹרַת הָאֱלֹהִים הַנֶּאֱמָנָה הַנְּתוּנָה לְמֹשֶׁה נְבִיאוֹ ע״ה. וּמִפְּנֵי שֵׂכֶל הָאָדָם וְהַכָּרָתוֹ הוּא בָּא לִידֵי חֶשְׁבּוֹן וּמְדַקְדֵּק עָלָיו בּוֹרְאוֹ יִתְעַלֶּה. וּמִי שֶׁפָּקַד שִׂכְלוֹ מִסְתַּלְּקוֹת מֵעָלָיו הַמַּעֲלוֹת הָאֱנוֹשִׁיּוֹת כֻּלָּן וְהַמִּצְוֹת וְהַגְּמוּל וְהָעֹנֶשׁ.
It is through the understanding that we realize the Creator's wisdom, power and mercy, of which the universe provides clear evidence. It is the understanding which shows us that we ought to serve Him, because service is rightly due to Him, and because of His beneficence, bestowed upon all universally and on each one specifically. Through the understanding we are confirmed in our faith in the truth of the Book of G-d's Law given to Moses, His prophet, peace be upon him. Because of a human being's faculty of reason and perception, he is an accountable creature whom his Creator will hold to a strict reckoning. A person who has lost his understanding, loses all the excellencies of a human being and is exempt from the mitzvot (precepts), and reward and punishment.
וּמִמַּעֲלוֹת הַשֵּׂכֶל שֶׁבּוֹ יַשִּׂיג הָאָדָם כָּל מֻשָּׂגָיו הַמּוּחָשִׁים וְהַמֻּשְׂכָּלִים.
Among the benefits of the understanding: through understanding man obtains his knowledge of all things perceived by the senses or apprehended by the intellect.
וּבוֹ יִרְאֶה מָה שֶׁנֶּעֱלַם מֵחוּשָׁיו הַגַּשְׁמִיִּים מִן הַנִּרְאוֹת כִּנְסִיעַת הַצֵּל וּמַעֲשֵׂה הַטִּפָּה הָאַחַת מִן הַמַּיִם בְּצוּר הַחַלָּמִישׁ.
By the understanding he discovers aspects of visible objects, unrevealed to the physical senses, as for instance, the movement of the shadow (on a sun-dial), or the action of a single drop of water on the hard rock.
וּבוֹ יַבְדִּיל בֵּין הָאֱמֶת וְהַשֶּׁקֶר וּבֵין הַיָּתֵר וְהֶחָסֵר וְהַטּוֹב וְהָרַע וְהַמְּשֻׁבָּח וְהַמְּגֻנֶּה וּבֵין הָרָאוּי וְהָאֶפְשָׁר וְהַנִּמְנָע.
By the understanding man distinguishes between truth and falsehood, between excess and deficiency, between good and evil, between the praiseworthy and the disgraceful, between the necessary, the possible and the impossible.
וּבוֹ יַעֲבִיד שְׁאָר מִינֵי חַיִּים בְּתוֹעֲלוֹתָיו וַהֲנָאוֹתָיו וְיַכִּיר מְקוֹמוֹת הַכּוֹכָבִים וְיַעֲמֹד עַל מֶרְחַקֵּיהֶם וּתְנוּעוֹת גַּלְגַּלֵּיהֶם וְיָבִין הָעֲרָכִים וְהַהֶקֵּשׁוֹת שֶׁבְּחָכְמַת הַשִּׁעוּר וְצוּרוֹת הַמּוֹפֵת אֲשֶׁר בְּחָכְמַת הַדִּבּוּר וּשְׁאָר הַחָכְמוֹת וְהַמְּלָאכוֹת שֶׁיֶּאֱרַךְ זִכְרָם.
By his understanding, man makes other living creatures work for his benefits and pleasures. By the use of this faculty, he recognizes the position of the planets, determines their distances and their movements in their orbits, comprehends the relations and comparisons treated in the sciences of mathematics and engineering, the figures and modes of demonstration [syllogisms] set forth in logic, and other sciences and arts too numerous to mention.
וְכֵן שְׁאָר כָּל מִדּוֹת הָאָדָם כַּאֲשֶׁר תִּבְחָנֵם תִּמְצָאֵם בְּתַכְלִית הַתַּקָּנָה וְהַתּוֹעֶלֶת לוֹ כַּאֲשֶׁר זָכַרְנוּ בַּשֵּׂכֶל.
So too, all the other faculties of man, if you study them, you will find, display the utmost perfection and are of the utmost benefit to him, as we have shown, regarding the understanding.
ואח״כ חֲשׁוֹב בַּמֶּה שֶׁהֵיטִיב בּוֹ הָאֱלֹהִים לָאָדָם בְּדִבּוּר וְהַסְדָּרַת הַדְּבָרִים אֲשֶׁר יָלִיץ בָּהֶן עַל מָה שֶׁיֵּשׁ בְּנַפְשׁוֹ וּבְמַצְפּוּנוֹ. וְיָבִין בָּהֶן עִנְיְנֵי זוּלָתוֹ. וְהַלָּשׁוֹן קוּלְמוֹס הַלֵּב וּשְׁלִיחַ הַמַּצְפּוּן. וְלוּלֵא הַדִּבּוּר לֹא הָיָה לָאָדָם צֶוֶת בַּחֲבֵרוֹ וְהָיָה כִּבְהֵמָה. וּבַדִּבּוּר יֵרָאֶה הַיִּתְרוֹן בֵּין בְּנֵי אָדָם וּבוֹ תִּהְיֶה בְּרִית כְּרוּתָה בֵּינֵיהֶם וּבֵין הָאֱלֹהִים וַעֲבָדָיו וּבַדִּבּוּר יָשׁוּב הָאָדָם מִמַּעֲווֹתָיו וִיבַקֵּשׁ כַּפָּרַת עֲוֹנֹתָיו וְהוּא הָרְאָיָה עַל חֲשִׁיבוּת הָאָדָם וּגְרִיעוּתוֹ. וּכְבָר נֶאֱמַר כִּי הָאָדָם הַלֵּב וְהַלָּשׁוֹן. וּבוֹ הַשְׁלָמַת גֶּדֶר הָאָדָם ר״ל הַדִּבּוּר כִּי גֶּדֶר הָאָדָם חַי מְדַבֵּר מֵת. וּבוֹ נִבְדָּל מִן הַבְּהֵמוֹת:
Afterwards, reflect further on the benefits G-d has bestowed on man by the gift of speech and the orderly arrangement of words, whereby he gives expression to what is in his mind and soul and understands the conditions of others. The tongue is the heart's pen and the mind's messenger. Without speech, there would be no social relations between one person and another; a human being would be an animal. Through speech, the superiority of an individual among his fellows becomes apparent. The pacts between man and his fellow are made through speech, and likewise between G-d and His servants. By means of speech, a man turns away from his perverseness and seeks forgiveness for his iniquities. Speech is the greatest evidence of a man's nobility or ignobility. Man, it has been said, is heart and tongue. And this completes the definition of a human being. For a human being is defined as a "living, speaking, mortal creature" and by speech, he is differentiated from the brute animals.
וְאַחַר כָּךְ חֲשׁוֹב בְּמַעֲלוֹת אוֹתִיּוֹת הַמִּכְתָּב וְהַכְּתִיבָה. אֲשֶׁר בָּהֵמָּה מְחֻבָּרִים מַעֲשֵׂי הָעוֹבְרִים הַנִּמְצָאִים וְעִנְיְנֵיהֶם לַבָּאִים אַחֲרֵיהֶם וּמַגִּיעִים דִּבְרֵיהֶם אֶל מִי שֶׁאֵינוֹ נִמְצָא עִמָּהֶם וְיוֹדְעִים דִּבְרֵי הָרְחוֹקִים מֵהֶם וְעִנְיְנֵי קְרוֹבֵיהֶם אֲשֶׁר בְּאֶרֶץ אַחֶרֶת שֶׁאֶפְשָׁר שֶׁבְּהַגִּיעָם אֲלֵיהֶם חַיֵּי רוּחָם וְהַצָּלָתָם מֵרָעָתָם וּשְׁחִיתוֹתָם. וּבוֹ תִּתְקַיֵּמְנָה הַחָכְמוֹת בַּסְּפָרִים וְיִתְחַבְּרוּ הָעִנְיָנִים הַמְפֻזָּרִים בַּלְּבָבוֹת וּבוֹ כּוֹתְבִין מָה שֶׁיֵּשׁ בֵּינֵיהֶם מֵעִנְיְנֵי מַשָּׂא וּמַתָּן וּסְחוֹרָה וְהַלְוָאָה וְקִנְיָן וְנִשּׂוּאִין וְגֵרוּשִׁין וְהָעִנְיָן רַב מֵהַשְׁלִים.
Then consider the advantages derived from written characters and the art of writing. By their aid, the deeds and affairs of those who have passed away and of those who are still existing are recorded for the benefit of those who will come after them; communications reach the absent, and information is received concerning those far away and concerning relatives in another country; and it is possible that the receipt of this information may save their lives or deliver them from misfortune and mishaps. By this means, knowledge of the sciences is preserved in books; dispersed thoughts are gathered together. Men write down their dealings with each other in commercial transactions, in loans, purchases, marriages, divorces. The subject is too wide to be dealt with completely.
וּמֵהַשְׁלָמַת הַטּוֹבָה עַל הָאָדָם שֶׁהוּכַן לוֹ כַּף וְאֶצְבָּעוֹת לְתַקֵּן בָּהֶן הָרֹשֶׁם וְהַמִּכְתָּב וְהָרִקְמָה וּקְדִיחַת הָאֵשׁ וּשְׁאָר הַמַּעֲשִׂים וְהַמְּלָאכוֹת הַדַּקּוֹת מִבַּלְעֲדֵי שְׁאָר מִינֵי הַחַיִּים מִפְּנֵי שֶׁאֵינָם צְרִיכִין לָהֶם.
Among the completing benefits bestowed on man is that he has been provided with hands and fingers, with which he can draw, write, embroider, kindle fire and perform other acts and fine operations that are beyond the capacity of other living creatures, because these are not needed by them.
וְאוֹמֵר כִּי אֵין אֵבָר שֶׁזָּכַרְתִּי תּוֹעֲלוֹתָיו שֶׁאֵין סִימָנֵי הַחָכְמָה נִרְאִים בְּהַרְכָּבָתוֹ וּתְכוּנָתוֹ וְחִבּוּרוֹ לְמִי שֶׁמִּתְבּוֹנֵן בָּהֶם וְעֵדוּתָם חֲזָקָה וּרְאָיָתָם גְּלוּיָה עַל חֶמְלַת הַבּוֹרֵא עָלֵינוּ. וּכְבָר בֵּאֵר גָּלֵנוֹס בְּכַמָּה סְפָרִים תּוֹעֲלוֹת הָאֵבָרִים בַּאֵר הֵיטֵב וְאִלּוּ הָיִינוּ מְכַוְּנִים לְבָאֵר אֶת זֶה בְּאֵבָר אֶחָד לְבַדּוֹ הָיִינוּ יוֹצְאִים בַּדְּבָרִים מִגְּבוּל הַדֶּרֶךְ הַקְּצָרָה וּבְמָה שֶׁהֵבֵאנוּ דַּי לְהָעִיר מִי שֶׁיּוֹרֵהוּ הַבּוֹרֵא דֶּרֶךְ הַצָּלָתוֹ בעז״ה.
I assert that there is not one of these organs the uses of which I have mentioned that does not show to one who reflects on them marks of divine wisdom in its structure, form and combination with other organs. They display strong evidence and clear proof of the Creator's mercy towards us. Galen, in numerous treatises, has expounded the functions of the bodily organs. Were we to do so in the case of one of these, we would depart from our goal of conciseness. What we have brought with G-d's help, is sufficient to arouse any one to whom the Creator will teach the way of His salvation.
אַךְ הַבְּחִינָה בִּשְׁאָר מִינֵי הַחַיִּים וְהַנְהָגָתָם וּמִחְיָתָם אֵינֶנָּה נֶעְלֶמֶת מִמִּי שֶׁמִּסְתַּכֵּל בָּהֶן וּמִתְבּוֹנֵן סִימָנֵי הַחָכְמָה מֵהֶם וע״כ שׁוֹנִים אוֹתָם הַסְּפָרִים בְּזָכְרָם פְּלִיאוֹת הַבּוֹרֵא יִתְעַלֶּה כמ״ש לְאִיּוֹב (סי׳ לח) מִי יָכִין לָעֹרֵב צֵידוֹ כִּי יְלָדָיו אֶל אֵל יְשַׁוֵּעוּ וְאָמַר (תהלים קמז) נוֹתֵן לִבְהֵמָה לַחְמָהּ לִבְנֵי עֹרֵב אֲשֶׁר יִקְרָאוּ וְהַרְבֵּה כָּאֵלֶּה.
The study of the other species of living creatures, their habits and their sustenance will not be concealed by one who observes them and reflects upon the marks of divine wisdom manifest in them. Hence, the scriptures repeatedly refer to them when mentioning G-d's wonders: "Who provides for the raven his prey when his young ones cry unto G-d" (Job 38:41), and "He gives to the beast his food, and to the young ravens which cry" (Tehilim 147:9). There are many other similar passages.
וְכֵן כְּשֶׁהוּא מְעַיֵּן בִּמְרוּצַת הַגַּלְגַּלִּים הַחֲלוּקִים בִּתְנוּעוֹת מִשְׁתַּנּוֹת וְהַמְּאוֹרִים הַחֲלוּקִים לְסַדֵּר עִנְיַן הַכֹּל, בָּהֶם יִרְאֶה מִסִּימָנֵי הַיְּכֹלֶת וְהַחָכְמָה מָה שֶׁלֹּא תְּכִילֵהוּ מַחְשֶׁבֶת אָדָם וְיִלְאֶה לְסַפְּרָם בַּלָּשׁוֹן כמ״ש דָּוִד ע״ה (שם יט) הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ וּשְׁאָר הַמִּזְמוֹר. וְאָמַר (שם ח) כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה.
And so too, when one studies the course of the heavenly spheres, distinguished by their various movements and the individual luminaries all contributing to the order of the Universe - he will see in them evidences of power and wisdom, such as the human mind cannot grasp and would become weary in attempting to describe. As David, peace be upon him, said, "The heavens declare the glory of G-d, and the firmament show forth His handiwork" (Tehilim 19:2), and "When I behold Your heavens, the work of Your fingers, the moon and the stars which You have established" (Tehilim 8:4) .
וּמִן הַמֻּפְלָא שֶׁבְּמָה שֶׁנּוֹפֶלֶת עָלָיו עֵין הָאָדָם מִבְּרִיאוֹת הַבּוֹרֵא יִתְעַלֶּה הַגְּדוֹלוֹת, הַשָּׁמַיִם. כִּי בכ״מ שֶׁהוּא עוֹמֵד מִן הָאָרֶץ יֵרָאֶה חֲצִי הַגַּלְגַּל הַסּוֹבֵב אֶת הָאָרֶץ וּכְשֶׁמִּסְתַּכֵּל בּוֹ הָאָדָם ע״ד הַבְּחִינָה יִרְאֶה כִּי הַבּוֹרֵא אוֹתוֹ בְּחֶפְצוֹ אֵין תַּכְלִית לִיכָלְתּוֹ וְחָכְמָתוֹ וְגָדְלוֹ.
It is a wonder that among all the great works of the Creator, which the human eye beholds, the heavens are always present For wherever on earth a man stands, he sees above his head a hemisphere of firmament encompassing the earth. And when he contemplates it thoughtfully, he will realize that the One who created it by His Will is infinite in power, wisdom and greatness.
כִּי כַּאֲשֶׁר אֲנַחְנוּ רוֹאִים מִמַּעֲשֵׂה בִּנְיַן ב״א הַקַּדְמוֹנִים מְאוּמָה נִתְמַהּ עַל יְכָלְתָּם לַעֲשׂוֹת כָּמוֹהוּ וְיוֹרֵנוּ עַל חֶזְקַת גּוּפָם וְיִקְרַת נַפְשָׁם לַעֲשׂוֹתָם מִבְצָר חָזָק לְעַצְמָם. וְכַאֲשֶׁר יִגְדַּל בְּעֵינֵינוּ זֶה הַמְּעַט הַמִּזְעָר וְהַמַּעֲשֶׂה הַנִּבְזֶה הַזֶּה שֶׁאֵינוֹ מוֹסִיף עַל מַעֲשֵׂינוּ אֶלָּא מְעַט כַּמָּה אָנוּ חַיָּבִין שֶׁתִּגְדַּל תְּמִיהָתֵנוּ עַל בּוֹרֵא שָׁמַיִם וָאָרֶץ וְכֹל אֲשֶׁר בָּהֶם מִבְּלִי יְגִיעָה וָטֹרַח וְלֹא לֵאוּת וְעָמָל מֵאֵין דָּבָר וְלֹא עַל דָּבָר אֶלָּא בִּרְצוֹנוֹ וְחֶפְצוֹ כמ״ש (שם לג) בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם.
For the sight of any example of architecture of the ancients arouses in us wonder at their ability to make anything like it, and indicates to us the physical strength and fine souls of those who constructed a strong fortress for themselves. Now if such very small and petty work that transcends our capacity by only little, looms so large in our sight, how exceedingly indeed should we marvel at the infinite greatness of Him who created the heavens and the earth and all that therein is, without effort or exertion, labor or fatigue, out of nothing, with [the aid of] nothing, solely by His will and wish. As it is said "By the word of the L-ord were the heavens made; and all the host of them by the breath of His mouth" (Tehilim 33:6).
וּמִן הַטּוֹבוֹת עַל הָאָדָם כִּי כָל אֲשֶׁר תִּסְתַּכֵּל בְּסִימָנֵי הַחָכְמָה בַּבְּרוּאִים תִּמְצָאֵם עִם מָה שֶׁהֵם מְעִידִים בּוֹ לַבּוֹרֵא מִן הָאֱלֹהוּת וּמִן הָאַחְדוּת אֵינָם נִמְלָטִים לִהְיוֹת בָּם לָאָדָם אָפְנֵי תּוֹעֶלֶת וְכַוָּנַת תַּקָּנָה אֶלָּא שֶׁקְּצָתָם גְּלוּיִם וּקְצָתָם נֶעֱלָמִים וּמֵהֶם הָאוֹר וְהַחֹשֶׁךְ כִּי תּוֹעֲלוֹת הָאוֹר נִגְלוֹת וְנִרְאוֹת אֵינָן נֶעְלָמוֹת אַךְ הַחֹשֶׁךְ תּוֹעֲלוֹתָיו נֶעֱלָמוֹת מִפְּנֵי שֶׁבְּנֵי אָדָם מִשְׁתּוֹמְמִים בּוֹ וְנִפְסָקִים מַעֲשֵׂיהֶם וּתְנוּעוֹתָם בְּבוֹאוֹ וְלוּלֵא חֶשְׁכַת הַלַּיְלָה הָיוּ גּוּפֵי רֹב בַּעֲלֵי חַיִּים כָּלִים בְּהַתְמָדַת יְגִיעָתָם וַעֲמָלָם וְאֹרֶךְ תְּנוּעָתָם וּבַלַּיְלָה יִבָּדֵל קְצָת הַזְּמַן מִקְצָתוֹ וּבוֹ יִוָּדְעוּ הַזְּמַנִּים שֶׁאֵינָם יְדוּעִים וְאֹרֶךְ יְמֵי הַחַיִּים וְקַצְרוּתָם.
Among the benefits bestowed upon man, the following is to be noted. When you contemplate the marks of divine wisdom in created things, you will find that, besides testifying to the divinity and might of the Creator they all without exception are in various ways useful to man and contribute to his improvement. Only that some of these uses are evident, while others are obscure. Take light and darkness for instance. The benefits of light are obvious and evident, but those of darkness are hidden. For human beings are weary in the dark; their activities and movements are interrupted at its arrival. But were it not for the darkness of night, the bodies of most living beings would be worn out by their incessant toil and protracted movements. Through the recurrence of night, one interval of time is separated from another. It gives knowledge of periods which would otherwise be unknown, (e.g. counting days and weeks;) and makes known the respective length or brevity of human lives.
וְאִלּוּ הָיָה הָעִנְיָן הוֹלֵךְ תָּמִיד עַל צוּרָה אַחַת לֹא הָיְתָה מִצְוָה תְּלוּיָה בַּזְּמַן כַּשַּׁבָּתוֹת וְכַמּוֹעֲדִים וְכַצּוֹמוֹת וְלֹא הָיָה בֵּין בְּנֵי אָדָם מוֹעֵד לְעֵת קָצוּב וְלֹא הָיוּ יוֹדְעִין רֹב הַיְּדִיעוֹת הַתְּלוּיוֹת בַּזְּמַן וְלֹא הָיָה נִגְמַר בִּשּׁוּל הַמַּאֲכָל בְּבֶטֶן אֶחָד מִבַּעֲלֵי חַיִּים כָּרָאוּי.
If time were uniform (i.e. without alternation of day and night,) there would be no commandments for special seasons, such as Sabbaths, festivals or fasts; no appointments could be made for a definite date; most of the sciences related to time would be unknown. Even food would not be perfectly digested by any living creature.
וּמִפְּנֵי שֶׁהָיָה הָאָדָם צָרִיךְ לָאוֹר בַּלַּיְלָה לַעֲשׂוֹת בּוֹ קְצָת מַעֲשָׂיו וְלִהְיוֹת בּוֹ צֶוֶת לְחוֹלֶה הֶעֱמִיד לוֹ הַבּוֹרֵא בִּמְקוֹמוֹ מְאוֹר הָאֵשׁ לְהִשְׁתַּמֵּשׁ בּוֹ בַּלַּיְלָה בְּכָל עֵת שֶׁיִּרְצֶה וִיכַבֵּהוּ בְּכָל עֵת שֶׁיִּרְצֶה.
As man however needs light at night to do some of his work, and to nurse the sick, the Creator has provided him with a substitute in the light of fire which he can kindle at any time and extinguish whenever he pleases.
וּמִן הַתֵּמַהּ שֶׁיִּהְיֶה מַרְאֶה הַשָּׁמַיִם מִן הַמַּרְאִים הַמְּחַזְּקִים אֶת אוֹר הָעֵינַיִם שֶׁהוּא נוֹטֶה אֶל הַשָּׁחוֹר וּמִכֹּחוֹ הַמְּיֻחָד לוֹ שֶׁהוּא מְקַבֵּץ אוֹר הָעֵינַיִם וּמְחַזְּקוֹ וְאִם הָיָה מַרְאֵהוּ לָבָן הָיָה מַזִּיק לְעֵינֵי בַּעֲלֵי הַחַיִּים וּמַחֲלִישָׁם וְכֵן שְׁאָר הַחָכְמָה בִּשְׁאָר הַבְּרִיּוֹת.
Wondrous too it is that the hue of the sky belongs to the colors that strengthen the sight, For it inclines to black which has the special quality of gathering together and strengthening the light that enters the eyes Had the color of the sky been white, it would have injured the eyes of living creatures and weakened them. Similarly, other marks of wisdom are exhibited by other created things.
וּמֵרַב טוּב הָאֱלֹהִים עַל הָאָדָם שֶׁשָּׂם מוֹרָאוֹ עַל שְׁאָר הַחַיִּים הַמַּזִּיקִים כְּמוֹ שנא׳ (בראשית ט׳:ב׳) וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְגוֹ׳ כְּדֵי שֶׁיִּהְיֶה הַתִּינוֹק בָּטוּחַ מִן הֶחָתוּל וְהָעַכְבָּר וְהַדּוֹמֶה לוֹ וּכְשֶׁהָאָדָם מֵת אֵינֶנּוּ בָּטוּחַ בָּהֶן. כמ״ש חֲזַ״ל תִּינוֹק בֶּן יוֹמוֹ חַי אֵינוֹ צָרִיךְ לְשָׁמְרוֹ מִן הָעַכְבָּרִים עוֹג מֶלֶךְ הַבָּשָׁן מֵת צָרִיךְ לְשָׁמְרוֹ מִן הָעַכְבָּרִים שנא׳ וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת וְגוֹ׳.
Out of G-d's abounding goodness to mankind, He put the fear of man into other creatures that are dangerous, as it is said (Bereishis 9:2) "And the fear of you and the dread of you shall be upon every beast of the earth," so that an infant is secure against hurt by a cat or rat or similar creature, while a grown-up man, after death, is not safe from their attacks; even as our sages said: "A living child, a day old, need not be guarded against rats; Og, [the giant] king of Bashan, dead, needs such protection."
וּמִמָּה שֶׁרָאוּי לְךָ לְהָבִין מִכָּל הַבְּרִיּוֹת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים מִקְּטַנָּם וְעַד גְּדוֹלָם הָעִנְיָן הַנֶּעֱלָם אֲשֶׁר בּוֹ סִדֵּר הַכֹּל וְהַשְׁלָמָתוֹ וְאֵינֶנּוּ מֻשָּׂג בַּחוּשִׁים הַגַּשְׁמִיִּים וְהִיא הַתְּנוּעָה הַדְּבֵקָה לְכָל מְחֻבָּר וְאֵין חוּשׁ מֵהַחוּשִׁים הַגַּשְׁמִיִּים מַשִּׂיג אוֹתָהּ אַךְ הַשֵּׂכֶל מַשִּׂיג אוֹתָהּ בְּאֶמְצָעוּת הַנָּע אֲשֶׁר יַשִּׂיגוּהוּ הַחוּשִׁים וְלוּלֵי הַתְּנוּעָה לֹא הָיְתָה נִגְמֶרֶת הַוָּיַת שׁוּם דָּבָר מִן הַנִּמְצָאוֹת וְלֹא הֶפְסֵדָם וְאָמַר אֶחָד מִן הַפִילוֹסוֹפִים רֹב הַטְּבָעִים עִם הַתְּנוּעָה.
What you should also realize is the exalted [or mysterious] property in all things created - the higher and the lower, from the smallest to the greatest - by which the entire universe is ordered and perfected, and which is not apprehended by the physical senses. This is the quality of motion (change), inherent in everything composite. None of the bodily senses can grasp it, but the intellect grasps it by inference from the moving/changing object which the senses detect. Had there been no motion, not one of existing things would have been brought into complete being, nor could any of them suffer destruction. A philosopher said that the majority of physical things are in a state of motion.
וּכְשֶׁתָּבִין סוֹד הַתְּנוּעָה וְתַשְׁכִּיל עִנְיַן אֲמִתָּתָהּ וְרוּחָנִיּוּתָהּ וְתֵדַע כִּי הִיא מִפִּלְאֵי הַחָכְמָה הָאֱלֹהִית וְתַכִּיר רֹב חֶמְלַת הַבּוֹרֵא עַל בְּרוּאָיו אָז יִתְבָּרֵר לְךָ כִּי כָל תְּנוּעוֹתֶיךָ נִקְשָׁרוֹת בְּחֵפֶץ הַבּוֹרֵא יִתְעַלֶּה וְהַנְהָגָתוֹ וּרְצוֹנוֹ הַקְּטַנָּה וְהַגְּדוֹלָה שֶׁבָּהֶן וְהַגְּלוּיָה וְהַנִּסְתֶּרֶת חוּץ מִמַּה שֶׁשָּׂם בִּרְשׁוּתְךָ מִבְּחִירַת הַטּוֹב וְהָרַע.
When you will understand the mystery of motion, comprehend its true essence and spiritual character, realize that it is one of the marvels of divine wisdom and recognize in it the Creator's abundant compassion towards His creatures, it will become clear to you that all your movements are tied to the Creator's desire, guidance and will, whether these movements be great or small, visible or invisible, with one exception only, namely those movements that He has left to your free will, in the choice of good or evil.
וְכַאֲשֶׁר יִתְבָּרֵר לְךָ זֶה תִּפְקוֹד עַצְמְךָ בְּכָל תְּנוּעָה שֶׁתָּנוּעַ וּזְכֹר הַקֶּשֶׁר אֲשֶׁר קְשָׁרְךָ הַבּוֹרֵא בּוֹ וְהִתְבּוֹשֵׁשׁ מִמֶּנּוּ תָּמִיד וְתִירָא אוֹתוֹ וְתִמָּסֵר לְדִינוֹ וּרְצֵה בִּגְזֵרוֹתָיו תַּגִּיעַ אֶל רְצוֹנוֹ וְתִהְיֶה אַחֲרִיתְךָ לְטוֹב כמ״ש הַכָּתוּב (תהלים לב) וְהַבּוֹטֵחַ בַּה׳ חֶסֶד יְסוֹבְבֶנּוּ.
And when this will have become clear to you, watch yourself in every movement that you make. Be ever conscious of the bond by which the Creator has attached you to Him; always feel abashed in His presence; fear Him; submit to His judgment; accept His decrees. And so you will attain His favor, and your final end will be good, as it is said (Tehilim 32:10) "... But he that trusts in the L-ord, will be surrounded by kindness."
וּמִמָּה שֶׁרָאוּי לְךָ לִבְחֹן בּוֹ מֵעִנְיְנֵי הָעוֹלָם שֶׁתִּסְתַּכֵּל תָּמִיד בְּאַחֲרִית הַדְּבָרִים שֶׁהֵם מִתְקַשִּׁים עָלֵינוּ וּמִזְדַּמְּנִים לָנוּ וְתִרְאֶה בָּהֶם פְּלִיאָה גְּדוֹלָה כִּי הַרְבֵּה דְּבָרִים בָּאִים עַל כָּרְחֵנוּ וְשָׁבָה אַחֲרִיתָם וּבְהֵפֶךְ. וּכְבָר נֶאֱמַר כִּי חֲבוּרָה אַחַת מֵעוֹבְרֵי דְּרָכִים לָנָה אֵצֶל כֹּתֶל אֶחָד וּבָא כֶּלֶב וְהִשְׁתִּין עַל אֶחָד מֵהֶם וְנֵעוֹר וְקָם לִרְחֹץ עַצְמוֹ מִן הַשֶּׁתֶן וּכְשֶׁהִרְחִיק מֵחֲבֵרָיו נָפַל הַכֹּתֶל עֲלֵיהֶם וּמֵתוּ וְנִצּוֹל הוּא וְהַרְבֵּה פְּעָמִים יִקְרֶה כָּזֶה וְהֶפְכּוֹ.
In regard to secular matters, it is proper that you should always look to the final outcome of hard experiences. You will discover the surprising fact that many seemingly adverse events turn out in the end to be to our advantage, and vice versa. A story is told of a company of travelers who lay down near a wall to rest overnight. A dog, passing by, wetted one of them. The man awoke and got up to wash off the uncleanliness. After he had gone some distance from his fellows, the wall fell down on his companions and killed them, while he alone escaped. Events frequently happen in similar fashion and vice versa.
וּמִן הַגָּדוֹל שֶׁבַּדְּבָרִים שֶׁרָאוּי לְךָ לִבְחֹן בָּהֶם כְּלִילַת מַתְּנוֹת הָאֱלֹהִים לְבַעֲלֵי חַיִּים וְצֶמַח הָאֲדָמָה כַּגְּשָׁמִים בְּעֵת הַצֹּרֶךְ אֲלֵיהֶם וִירִידָתָם בְּעִתָּם כמ״ש הַכָּתוּב (ירמיהו י״ד:כ״ב) הֲיֵשׁ בְּהַבְלֵי הַגּוֹיִם מַגְשִׁמִים וְאִם הַשָּׁמַיִם יִתְּנוּ רְבִבִים הֲלֹא אַתָּה הוּא ה׳ אֱלֹהֵינוּ וּנְקַוֶּה לָּךְ כִּי אַתָּה עָשִׂיתָ אֶת כָּל אֵלֶּה וְאָמַר (שם ה) וְלֹא אָמְרוּ בִלְבָבָם נִירָא נָא אֶת ה׳ אֱלֹהֵינוּ הַנֹּתֵן גֶּשֶׁם יוֹרֶה וּמַלְקוֹשׁ בְּעִתּוֹ שְׁבֻעוֹת חֻקּוֹת קָצִיר יִשְׁמָר לָנוּ. וְתִמְצָא הַכָּתוּב מַגְדִּיל עִנְיָנָם מְאֹד וּכְאָמְרוֹ (איוב ה) עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד אֵין מִסְפָּר הַנּוֹתֵן מָטָר עַל פְּנֵי אָרֶץ וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת לָשׂוּם שְׁפָלִים לְמָרוֹם וְקֹדְרִים שָׂגְבוּ יֶשַׁע.
One of the most important subjects on which you should reflect is the wonderful gift of G-d to living creatures and plants - the rain, which besides falling in its due season, descends in showers when needed. As Scripture said, (Yirmiya 14:22) "Are there any among the vanities of the nations that can cause rain? or can the heavens give showers? are You not He, O L-ord our G-d? therefore we will hope unto You: for You have made all these things" (Yirmiya 5:24) "Neither say they in their heart: Let us now fear the L-ord, our G-d, that gives rain, both the former and the latter, in due season; that reserves for us the appointed weeks of the harvest." The importance of the rain, you will find also emphasized in the text (Job 5:9-11) "Who does great things and unsearchable; marvelous things without number: Who gives rain upon the earth and sends water upon the fields; so that He sets upon high those that are low, and those that mourn are exalted to safety."
וּמִן הַתֵּמַהּ בְּסִבַּת הַמְּזוֹנוֹת מִן הַזְּרָעִים כִּי גַּרְגִּיר אֶחָד מוֹצִיא אֶלֶף וְיוֹתֵר כְּשֶׁיִּנָּצֵל מִן הַפְּגָעִים וּכְבָר נֶאֱמַר כִּי יִמָּצֵא בְּגַרְגִּיר אֶחָד שֶׁל חִטָּה שְׁלֹשׁ מֵאוֹת שִׁבֳּלִים וּבְכָל שִׁבֹּלֶת יוֹתֵר מֵעֶשְׂרִים גַּרְגְּרִים וְנִמְצְאוּ אִילָנוֹת גְּדוֹלִים אֲשֶׁר יִהְיֶה שָׁרְשָׁם גַּרְגִּיר אֶחָד וְגִדּוּל אֶחָד (מאד) עַל הַהַקָּשָׁה אֲשֶׁר זָכַרְתִּי מִן הַכֶּפֶל. יִשְׁתַּבַּח הֶחָכָם הַחוֹנֵן הַמְּסַבֵּב לַהֲוָיוֹת הַדְּבָרִים הַגְּדוֹלִים מִן הַקְּטַנָּה וְהַחֲלוּשָׁה שֶׁבַּסִּבּוֹת כַּאֲשֶׁר אָמַר הַכָּתוּב (שמואל א ב׳:ג׳) וְלוֹ נִתְכְּנוּ עֲלִילוֹת. אַךְ הַטְּרָפִים הַמְיֻחָדִים לְאִישֵׁי מִינֵי הַחַיִּים רַבּוּ מִסְּפוֹר וְהֶחָכָם כַּאֲשֶׁר יִתְבּוֹנֵן בָּהֶם וְיָבִין סִבּוֹתָם יַכִּיר חָכְמַת מַחְשֶׁבֶת הַבּוֹרֵא יִתְעַלֶּה בָּהֶם וַעֲלֵיהֶם אָמַר דָּוִד (תהלים ק״ד:כ״ז-כ״ח) כֻּלָּם אֵלֶיךָ יְשַׂבֵּרוּן לָתֵת אָכְלָם בְּעִתּוֹ. תִּתֵּן לָהֶם יִלְקֹטוּן תִּפְתַּח יָדְךָ יִשְׂבְּעוּן טוֹב וְאָמַר (שם קמה) פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. וַאֲנִי עָתִיד לְבָאֵר עִנְיָן זֶה יוֹתֵר בְּשַׁעַר הַבִּטָּחוֹן בעז״ה:
How astonishing too is the growth of foods from seeds. A single grain that has been saved from mishaps, produces a thousand grains and more. It has even been stated that out of one grain of wheat, as many as three hundred ears will spring up, each containing over twenty grains. We also come across gigantic trees whose roots have sprung out of a single seed or a single shoot and have increased many times as much as those mentioned. Praised be the All-Wise and Gracious One who brings into existence such vast effects from causes so small and weak, as Scripture said (Shmuel 2:3) "And by Him actions are weighed." The foods assigned to different living creatures are too numerous to specify. The wise man, when he reflects on them and understands their causes, will recognize the supreme wisdom of the Creator's plan. Concerning these things David said (Tehilim 124:27-28) "All of them wait for You, that You may give them their food in due time. You give it unto them they gather it; You open Your hand, they are satisfied with good". He says further (Tehilim 145:16) "You open Your hand, and satisfy every living thing with favor". I will clarify this topic further in the "Gate of Trust" with G-d's help.
וְהַגְּדוֹלָה שֶׁבַּטּוֹבוֹת שֶׁהֵיטִיב בָּהֶם הַבּוֹרֵא לָאָדָם וְהָרְאָיָה הַחֲזָקָה עָלָיו הַתּוֹרָה הַנְּתוּנָה לְמֹשֶׁה נְבִיאוֹ ע״ה וְהֵרָאוֹת הָאֹתוֹת עַל יָדוֹ וְשַׁנּוֹת הַמִּנְהָגִים וְהַטְּבָעִים וְהֵרָאוֹת הַמּוֹפְתִים הַנּוֹרָאִים כְּדֵי לְהַאֲמִין בַּבּוֹרֵא יִתְבָּרַךְ וּבַנָּבִיא כמ״ש (שמות יד) וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה ה׳ בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת ה׳ וַיַּאֲמִינוּ בַּה׳ וּבְמֹשֶׁה עַבְדּוֹ וְאָמַר (דברים ד) אַתָּה הָרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ וְאָמַר (שם) מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ.
The greatest of the benefits that the Creator has bestowed upon man and the strongest proof of His existence is the Torah that was delivered to Moses, His prophet, peace be upon him, and the manifestation of [supernatural] signs by him - changes in the normal natural phenomena, and exhibition of awe-inspiring miracles to bring faith in the Creator, blessed be He, and in His prophet; as it is said (Shemot 14:31) "And Israel saw the great work which the L-ord wrought upon the Egyptians, and the people: feared the L-ord, and they believed in the L-ord and in Moses, His servant. (Deut. 4:35-36) "Unto you it was shown, that you may know that the L-ord, He is G-d; there is none else beside Him. Out of Heaven He made you to hear His voice, that He might instruct you; and upon earth He made you to see His great fire; and you did hear His words out of the midst of the fire."
וְאִם יְבַקֵּשׁ אָדָם בַּזְּמַן הַזֶּה לִרְאוֹת מָה שֶׁהוּא דּוֹמֶה לָעִנְיָנִים הָהֵם יַבִּיט בְּעֵין הָאֱמֶת עָמְדֵנוּ בֵּין הָאֻמּוֹת מֵעֵת הַגָּלוּת וְסִדּוּר עִנְיָנֵנוּ בֵּינֵיהֶם. עִם מָה שֶׁאָנוּ בִּלְתִּי מַסְכִּימִים עִמָּהֶם בַּסֵּתֶר וּבַגָּלוּי. וְהֵם יוֹדְעִים בָּזֶה. וְיֵרָאֶה כִּי עִנְיָנֵנוּ אֶפְשָׁר שֶׁיִּהְיֶה קָרוֹב מֵעִנְיְנֵיהֶם בַּמְּזוֹנוֹת וּבַטְּרָפִים. וְאֶפְשָׁר שֶׁיִּהְיֶה טוֹב מֵעִנְיְנֵיהֶם בְּעִתֵּי הַמִּלְחָמוֹת וְהַתִּגְרוֹת. וְתִרְאֶה הַבֵּינוֹנִים וְהַכַּפְרִיִּים שֶׁבָּהֶם טוֹרְחִים יוֹתֵר מִן הַבֵּינוֹנִיִּים שֶׁבָּנוּ וְהַדַּלִּים אֲשֶׁר בְּקִרְבֵּנוּ. כְּמוֹ שֶׁהִבְטִיחָנוּ יוֹצְרֵנוּ יִתְבָּרַךְ (ויקרא כו) וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים וְגוֹ׳. וְאָמַר עֶזְרָא (סימן ט) כִּי עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וְנֶאֱמַר (תהלים קכד) לוּלֵי ה׳ שֶׁהָיָה לָנוּ יֹאמַר נָא יִשְׂרָאֵל וְגוֹ׳. בְּקוּם עָלֵינוּ אָדָם וּשְׁאָר הַמִּזְמוֹר. וַאֲנִי עָתִיד לְהַרְחִיב בְּשַׁעַר קַבָּלַת עֲבוֹדַת הָאֱלֹהִים בְּזִכְרוֹן רַב טוּב הָאֱלֹהִים עָלֵינוּ בְּתוֹרָתוֹ אֲשֶׁר נָתַן לָנוּ מָה שֶׁיֵּשׁ בּוֹ דַּי בעז״ה.
If any one seeks evidence at the present day similar to those just mentioned, let him look with candid eyes at our position among the nations since the Exile began and our orderly condition in their midst, notwithstanding that we do not agree with them in belief or practice - of which disagreement they are aware. Observe that even so, our financial situation is close to theirs, and perhaps even better than theirs. You will see that an average person among them must toil more for his livelihood than an average or even a below-average among us. This is like our Creator promised us: "And yet for all that, when they are in the land of their enemies, I will not reject them neither will I abhor them, utterly to destroy them and to break my covenant with them for I am the L-ord their G-d" (Vayikra 26:44), and "For we are bondmen; yet our G-d has not forsaken us in our bondage" (Ezra 9:9). "If it had not been the L-ord who was for us, let Israel now say, if it had not been the L-ord who was for us, when men rose up against us, then they had swallowed us up alive, when their wrath was kindled against us" (Tehilim 124:1), and the rest of the Psalm. In the Gate of the "Service of G-d", I will expand on the exceeding favor G-d has bestowed upon us in His Torah which he gave to us.
וּמִמַּה שֶּׁרָאוּי לָתֵת אֶל לִבְּךָ וְלִבְחֹן בּוֹ הַסְכָּמַת בְּנֵי אָדָם וְהִתְחַבְּרוּת לִבּוֹתָם עִם רֹב הִתְחַלְּקוּת מִדּוֹתָם לְמַנּוֹת עֲלֵיהֶם אִישׁ מֵהֶם וּמְקַבְּלִים עֲבוֹדָתוֹ וְשׁוֹמְעִים בְּקוֹלוֹ כְּמָה שֶׁהוּא מְצַוֶּה וּמַזְהִיר אוֹתָם וִירֵאִים אוֹתוֹ וְהוּא שׁוֹמֵר אוֹתָם וְחוֹמֵל עֲלֵיהֶם וְדָן בְּצֶדֶק בֵּינֵיהֶם וּמַנְהִיגָם עַל מָה שֶׁיֵּשׁ בּוֹ תַּקָּנַת כֻּלָּם כְּדֵי שֶׁלֹּא יִתְקַלְקְלוּ עִנְיְנֵיהֶם וְלֹא יוּכַל הָאוֹיֵב לָהֶם. וְאִלּוּ הָיָה כָּל אֶחָד מִבְּנֵי אָדָם חוֹשֵׁשׁ לְעַצְמוֹ וְלִדְחוֹת מֵעָלָיו לֹא הָיוּ מַסְכִּימִים עַל בִּנְיַן מִגְדָּל וְלֹא חוֹמָה וְהָיוּ עִנְיְנֵיהֶם מֻפְקָרִים ועכ״ז שֶׁהַמּוֹשֵׁל בָּהֶם שׁוֹמֵר חֻקֵּי הַתּוֹרֹת וּמַנְהִיגָם בְּמִשְׁפָּטִים צַדִּיקִים וּבִדְרָכִים טוֹבִים וִישָׁרִים וְהוּא מְשָׁרֵת לַתּוֹרָה וְשׁוֹמֵר מִנְהַג הַצֶּדֶק וּבָהֶם תִּכּוֹן מֶמְשַׁלְתּוֹ וְתַתְמִיד מַמְלַכְתּוֹ כמ״ש (משלי כ) חֶסֶד וֶאֱמֶת יִצְּרוּ מֶלֶךְ וְגוֹ׳ וְאָמְרוּ רז״ל הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת שֶׁאִלְמָלֵא מוֹרָאָהּ אִישׁ אֶת רֵעֵהוּ חַיִּים בָּלָעוּ.
What you should also attentively consider and examine is the fact that despite the wide diversity of dispositions among human beings there is whole-hearted agreement among them in the appointment of one of their number to rule over them (a king); they assume the option to serve him, and render him obedience in all that he commands and charges them. He on his part protects them, treats them with sympathy, judges their causes righteously, governs them for their common good, so that their interests shall not suffer and no enemy prevail against them. If every individual only cared for himself and only troubled to ward off hurt from his own person, men would never agree or build a tower or wall, and their common interests would be unprotected. This also is to be noted that the ruler himself observes the statutes, governs his people in accordance with righteous judgments and in good and upright ways, and overall is a servant of the law and observes righteousness. So conducting himself, his dominion will be established and his sovereignty endure, as it is said (Mishlei 20:28) "Mercy and Truth preserve the king." Our sages also have said "Pray for the welfare of the government; since if not for the fear thereof, men would swallow each other alive" (Pirkei Avot 3:2).
וּמָה שֶׁצָּרִיךְ לְךָ לִבְחֹן בּוֹ וּלְהָבִין סִימָנֵי הַחָכְמָה הָעֶלְיוֹנָה וְהַיָּד הַטּוֹבָה מִמֶּנּוּ הוּא הַסְכָּמַת בְּנֵי אָדָם עַל הַמִּקָּח וְעַל הַמִּמְכָּר בְּזָהָב וּבְכֶסֶף וְהִשְׁתַּדְּלָם לְהַרְבּוֹת מֵהֶם בְּחֶמְלַת הַבּוֹרֵא עֲלֵיהֶם שֶׁיִּהְיֶה בָּהֶם תִּקּוּן עִנְיָנָם וְאִם לֹא יַעֲשֶׂה (יַעֲשׂוּ) לָהֶם חֵפֶץ בְּנַפְשָׁם כִּי כָל מִי שֶׁיִּמְצָאֻהוּ רָעָב אוֹ צָמָא מֵחֶסְרוֹן הַמָּזוֹן וְהַמַּיִם לֹא יוֹעִילֵהוּ רֻבָּם וְלֹא יְמַלֵּא מַחְסוֹרוֹ וְכֵן אִם יִמְצָאֵהוּ בְּאֶחָד מֵאֵבָרָיו כְּאֵב לֹא יֵרָפֵא בְּזָהָב וּבְכֶסֶף וְהַרְבֵּה מִשְׁתַּמְּשִׁים בִּשְׁאָר הַמּוֹצָאִים בְּמִינֵי הָרְפוּאוֹת וּמְעַט שֶׁמִּשְׁתַּמְּשִׁים בְּזָהָב וּבְכֶסֶף.
Another subject that you need to examine, and understand from it marks of the divine wisdom and beneficence, is the agreement of human beings to buy and sell goods for gold and silver which, through G-d's mercy they endeavor to accumulate and thus improve their positions, though their actual needs cannot be satisfied with gold or silver. For when any one is afflicted with hunger and thirst through want of food or lack of water, an abundance of gold and silver will not avail him or cure his lacking. And if any one suffers pain in any of his limbs, he will not be cured by silver and gold; for while other minerals are largely used for medicinal purposes, this is less so in the case of gold or silver.
וּמִפִּלְאֵי סִימָנֵי הַחָכְמָה בָּהֶם שֶׁהֵם הַרְבֵּה אֵצֶל קְצָת בְּנֵי אָדָם מִצַּד שֶׁאֵינָם רֵיקִים מֵהֶם וְהֵם מְעַט אֵצֶל רֻבָּם וְאִלּוּ הָיָה הַרְבֵּה אֵצֶל כֻּלָּם לֹא הָיוּ מַגִּיעִים בָּהֶם אֶל חֵפֶץ וּמֵהֶם מְעַט מִצַּד וְהַרְבֵּה מִצַּד וְכֵן הֵם יְקָרִים מִצַּד וּנְמִבְזִים מִצַּד מִפְּנֵי שֶׁאֵין תּוֹעֶלֶת בְּעַצְמָם וְזֶה מִן הַמַּחְשָׁבָה הַמְּעֻלָּה אֲשֶׁר בַּחָכְמָה הָעֶלְיוֹנָה.
A wondrous evidence of wisdom is also that, while a few individuals possess large amounts of these precious metals, the majority of mankind have but little of them. If all human beings possessed them in abundance they could not use them as a medium for obtaining what they desire. Some people have much and others have little. They are precious from one point view and of little account from another, because intrinsically they are useless. This too is within the plan of the Creator's supreme wisdom.
ואח״כ עַיֵּן בַּדְּבָרִים אֲשֶׁר בָּהֶם קִיּוּם הַגּוּפוֹת וְהִשָּׁאֲרָם עַל עִנְיָנָם וּגְבוּלָם עַד עֵת קִצָּם תִּמְצָאֵם בְּרַב וּבִמְעַט כְּפִי רֹב הַצֹּרֶךְ אֲלֵיהֶם וְכָל אֲשֶׁר יִהְיֶה הַצֹּרֶךְ אֵלָיו גָּדוֹל יִהְיֶה מְזֻמָּן וְנִמְצָא וְכָל מַה שֶּׁאֶפְשָׁר לַעֲמֹד בִּלְעָדוֹ וּלְהִתְעַכֵּב זוּלָתוֹ תְּהִי מְצִיאוּתוֹ יוֹתֵר קָשָׁה וְהִזְדַּמְּנוּתוֹ מְעוּטָה.
Then consider carefully the things on which depend the life of human beings and continuance of their normal state and condition until the end of their lives. You will find that all things are more or less plentiful in proportion to the need for them. Whatever is greatly needed is readily at hand. Whatever, on the other hand can be dispensed with, or one can for a time do without, is scarcer and harder to obtain.
וְהַדִּמְיוֹן בְּזֶה הָאֲוִיר הַנִּשְׁאָף מִפְּנֵי שֶׁאִי אֶפְשָׁר לַעֲמֹד בִּלְעָדָיו שָׁעָה אַחַת בְּשׁוּם פָּנִים הִמְצִיאוֹ הַבּוֹרֵא יִתְבָּרַךְ בָּעוֹלָם וְהִזְמִינוֹ הַזְמָנָה שֶׁאֵינָהּ נִמְנַעַת מִשּׁוּם אָדָם בְּאֵיזֶה מָקוֹם שֶׁיִּהְיֶה וּבְכָל עֵת וּזְמַן וּמִפְּנֵי שֶׁהַצֹּרֶךְ גַּם כֵּן לְמַיִם אֶלָּא שֶׁהֵם יְכוֹלִים לַעֲמֹד בִּלְעֲדֵיהֶם יוֹתֵר מִמָּה שֶׁיְּכוֹלִים לַעֲמֹד בִּלְתִּי הָאֲוִיר שְׁלָחָם הַבּוֹרֵא עַל פְּנֵי כָל הָאָרֶץ וְקִבְּצָם בְּמָקוֹם מְיֻחָד שֶׁהוֹלְכִים בַּעֲלֵי חַיִּים אֵלָיו אֵינֶנּוּ נִמְנָע מֵהֶם אֶלָּא שֶׁאֵינָם בכ״מ כַּאֲוִיר וּמְבִיאִים אוֹתָם בְּדָמִים לִקְצָת בְּנֵי אָדָם מַה שֶׁאֵין כֵּן בָּאֲוִיר וְהֵם מְזֻמָּנִים לִקְצָת הַחַיִּים יוֹתֵר מִקְצָתָם וְהָאֲוִיר שָׁוֶה בִּמְצִיאוּתוֹ וְהַשָּׂגָתוֹ לְכֻלָּם תָּמִיד עַל עִנְיָן אֶחָד.
For example, the air that is breathed - since one cannot possibly exist without air for any length of time, the Creator has so provided, that at no time and in no place shall a human being be deprived of it. And since human beings, while also needing water, can exist without it for a longer period than they can without air, the Creator distributed it over the entire surface of the earth, collecting it however in particular places to which creatures go and from which they are not excluded. But such places where water is collected are not found everywhere as is the case with air. Water has to be bought with money by some people. This is not the case with air. Water is more readily obtained by some than by others, air exists for all and is obtained by all equally and in the same way.
וּמִפְּנֵי שֶׁהַצֹּרֶךְ ג״כ אֶל הַמַּאֲכָל אֶלָּא שֶׁאֶפְשָׁר לַעֲמֹד בְּזוּלָתוֹ וְלִמְצוֹא תְּמוּרָתוֹ יוֹתֵר מִמָּה שֶׁאֶפְשָׁר בָּאֲוִיר וּבַמַּיִם הַרְבֵּה הָיְתָה הַשָּׂגָתוֹ יוֹתֵר קָשָׁה וּמְצִיאוּתוֹ יוֹתֵר יְקָרָה מִן הַמַּיִם אֶלָּא שֶׁהוּא עִם כָּל זֶה נִמְצָא הַרְבֵּה וְאֵינֶנּוּ נִמְנָע כְּלָל מִבְּנֵי אָדָם.
Food is also a necessity from which however we can abstain and for which we can find a substitute for a longer time than is possible in regard to air or water. Hence food is scarcer and harder to procure than water. But normally it is abundant and human beings are not deprived of it altogether.
וְכֵן אוֹרוֹת הַמַּלְבּוּשִׁים מִן הָעוֹרוֹת וְהַצֶּמֶר וְהַצְּמָחִים יֵשׁ מֵהֶם תְּמוּרָה יוֹתֵר מִן הַמַּאֲכָל וְהַשָּׂגָתָם יוֹתֵר מְעוּטָה אֶלָּא לְאַחַר זְמַן מִפְּנֵי שֶׁיּוּכַל הָאָדָם לַעֲמֹד זוּלָתָם וּלְהִסְתַּפֵּק מֵהֶם בִּמְעַט בִּזְמַן אָרֹךְ יוֹתֵר מִמָּה שֶׁיּוּכַל בַּמָּזוֹן.
So too with regard to garments of skin, wool and vegetable fiber. Substitutes for some of these can be more easily obtained than in the case of food; and clothes take time to make up, the reason being that for a short period a person can dispense with a new supply of clothing, and content himself with a scanty wardrobe for a longer period than he can with a small supply of food.
אֲבָל הָאֲבָנִים הַיְּקָרוֹת וְהַזָּהָב וְהַכֶּסֶף וּשְׁאָר מִינֵי הַמּוֹצָאִים מִפְּנֵי שֶׁהָיָה הַצֹּרֶךְ אֲלֵיהֶם בְּעַצְמָם מְעַט וְתוֹעַלְתָּם יוֹתֵר רְחוֹקָה אֶלָּא מִצַּד הַהַסְכָּמָה עֲלֵיהֶם לֹא נִמְצָא מֵהֶם אֵצֶל הֲמוֹן ב״א מָה שֶׁנִּמְצָא מִן הַמַּאֲכָל אֵצֶל אֶחָד מֵהֶם. וְזֶה בַּעֲבוּר הָעִלָּה אֲשֶׁר זָכַרְנוּ שֶׁיּוּכַל הָאָדָם לַעֲמֹד זוּלָתָם.
But precious stones, gold and silver and other minerals are essentially little needed. Their occasional use is due to convention. Hence a smaller quantity of these minerals is found among a multitude of human beings than of the food possessed by a single individual. The reason is, as we have stated, that a human being can do without these things.
יִשְׁתַּבַּח הַבּוֹרֵא הֶחָכָם הַחוֹמֵל וְהַמְּרַחֵם עַל עֲבָדָיו אֲשֶׁר עֵינוֹ עֲלֵיהֶם לְטוֹבָה בְּכָל מָה שֶׁיֵּשׁ בּוֹ תַּקָּנָתָם אֵין אֱלוֹהַּ מִבִּלְעָדָיו כמ״ש (יונה ד׳:י׳) אַתָּה חַסְתָּ עַל הַקִּיקָיוֹן אֲשֶׁר לֹא עָמַלְתָּ בּוֹ וְלֹא גִדַּלְתּוֹ וְגוֹ׳ וַאֲנִי לֹא אָחוּס עַל נִינְוֵה הָעִיר הַגְּדוֹלָה וְגוֹ׳. וְאָמַר דָּוִד ע״ה (תהלים קמ״ה:ט׳) טוֹב ה׳ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו:
Praised be the All-Wise and Compassionate Creator who shows mercy to His servants towards whom He directs His beneficent regard for all that is for their improvement. Even as He said to Yona (4:10), "you have had pity on the gourd, for which you have not labored, neither made it to grow, which came up in a night, and perished in a night; and should not I have pity on Nineveh, that great city...?" And David said "The L-ord is good to all and His mercies are upon all His creatures."