The Soul: You have occupied yourself with my treatment and helped my recovery. You have clarified for me, acted generously, and with your luminous mind supervised my treatment and dispelled the darkness of folly that enveloped me. But of the factors that are detrimental to the service of G-d, one still clings to me. If you will relieve me of the pain it causes me and remove the worry it occasions me, I will be delivered from my worst suffering, and will be near a cure of all my afflictions.
The Soul: I have found in [the sacred] books in reference to the topic of necessity and fate, divine authority and will, that all things created mineral, vegetable, animal and rational being - are in the power of G-d, as it is said: "Whatsoever the L-ord pleases, that He does, in heaven and on earth" (Ps. 135:6). Further, "The L-ord kills, and makes alive: He brings down to the grave and brings up again; the L-ord makes poor and makes rich; He brings low and lifts up" (I Sam. 2:6-7). "Who is he that says and it comes to pass, when the L-ord commands it not? Out of the mouth of the most High, proceeds not good and evil?" (Lament. 3:37). "I form the light and create the darkness: I make peace and create evil" (Isaiah 45:7). "Except the L-ord build the house, they labor in vain that build it; except the L-ord keep the city, the watchman wakes but in vain" (Ps. 127:1). "Vain it is for you to rise up early, to sit up late, to eat the bread of sorrows; for so He gives His beloved sleep" (Ps. 127:2).
There are many passages to the same effect, all of which indicate that the Creator formed man and other living creatures to fill the world. When they move, they are moved by His permission, His power and His ability. When they rest, it is because He ordains that they shall rest, as it is said, "When He gives quietness, who then can make trouble?" (Job 34:29). "You hide Your face; they are troubled. You take away their breath; they die and return to their dust" (Ps. 104:29). And all the sayings of the ancients in every book indisputably agree in this.
We find, however, in the book of the Torah a contrary view, namely, that a human being's visible acts are in his own power. He can choose then as he pleases. They are effected by his choice and free will and he is accordingly liable to reward or punishment for service and transgression respectively, as it is said, "See, I have set before you this day life and good, and death and evil" (Deut. 30:15). ". . . therefore choose life" (Deut. 30:19). "Through your hands this has come" (Malachi 1:9). "For according to a man's act, He requites him" (Job 34:11). "A man's folly perverts his way" (Prov. 19:3). Everything in our religious literature, whether it be instruction, precept or moral exhortation, demonstrates this view. And whatever is there set forth concerning reward for service, and punishment for transgression, indicates that a human being's acts are left to himself and that the Divine glory does not interfere in his prosperity or in his ill-fortune, in his righteous deeds or in his perversities.
This is hard for me to grasp, and to reconcile the contradiction of these two views is exceedingly difficult. If there is a remedy for this difficulty which troubles me sorely, may G-d relieve me through your aid.
The Understanding: The difficulty you state of reconciling these two contending conceptions, found in the books, is no greater than that of solving the contradiction found in observing life's actual experiences. For we see that a human being's activities are sometimes in accordance with his thoughts and desires and sometimes they are against his wish and intent.
These differences show you that the exalted Creator has control over a human being and that the latter is bound by the Almighty who permits him to do only what He wishes and prevents him from doing what He does not wish. This is also apparent in the function of speech, hearing and sight. And, on the other hand, I see that reward and punishment come to a human being; that he is rewarded and punished according to his deeds and movements either in serving G-d or rebelling against Him.
Controversies have long raged among the learned as to the modes of reconciling the issue between necessity and righteousness (divine decree vs free will).
Some say that all human activities proceed according to man's will, capacity and strength; that G-d has left the conduct of these affairs in a man's own hands, and given him control over them. And since the Divine glory does not interfere in these, therefore a human being is liable to reward and punishment for them.
Others ascribe all human actions, like everything else, to the Creator, blessed be He, and say that every movement in the universe from that of a rational being to that of an inorganic body, is in the control of the Creator, takes place by His decree and compulsion, and which cannot be varied by as much as a hair's-breadth, neither more nor less.
When, against this view, the justice of reward and punishment was questioned, they replied, "We have no knowledge on the subject of reward and punishment; we do not know its form nor the way it is enforced. G-d, however, is righteous and will not do any iniquity. He is faithful in awarding recompense and retribution as He appointed them, and will not depart from His rules. Our minds are too feeble to grasp His infinite wisdom. His righteousness is too apparent, His loving kindness too evident, that we should cast suspicion on His decisions, and there is no G-d beside Him.
Some find it possible to accept both principles - necessity and righteousness. They say that one who goes deeply into these subjects will not escape sin and will stumble, in whichever way he apprehends them. They therefore assert that the proper course to follow is to act on the principle of one who believes that actions are left to a human being's free will, who will therefore be rewarded or punished for them, and that we should strive for all that will avail us with the Creator in both worlds. At the same time, we ought to trust in G-d with the trust of one, fully convinced that all things and movements, together with their advantageous and injurious results happen by the decree of the Eternal, under His authority and according to His sentence, and that G-d has a victorious claim upon us while we have no claim upon Him.
Of all the views that we have mentioned this is the nearest approach to the way of salvation. For honestly and in truth, we must confess our ignorance on this topic which refers to the wisdom of the Creator, because our knowledge is too weak, and our comprehension too limited. This ignorance is one of the various forms of divine beneficence; it is for our good that knowledge is hidden from us. If there had been any advantage to us in understanding this mystery, the Creator would have revealed it to us.
A close analogy we can observe in the case of a person with weak eyes, who cannot enjoy the light of the sun without putting on a thin veil to protect his eyes. The more the eyes are impaired, the thicker the veil which he needs to aid his sight. When the impairment lessens, a thinner veil is suitable for him.
Furthermore, we note in regard to a large number of physical occupations, that if we did not behold them with our own eyes, and only knew of them by report, we would right away declare the reporter a liar. Take for instance, the astrolabe (a measuring instrument formerly used by astronomers). If we had never seen this instrument with our eyes but someone had told us of its form and appearance and what can be apprehended by its use concerning the movements of the spheres, the positions of the stars, the precise determination of each of the seasons, the distances between stars and many other facts that would otherwise be unknown to us, we would have no clear conception of it, nor could we form a picture of it in our minds.
For were it not that we apprehended it with our sense of sight, we could not possibly deem it conceivable that one could truly weigh with a balance scale one of whose parts is longer than the other. And what is still more surprising is that on this balance and by means of a single stone, many objects, varying in weight, can be weighed, some of these weighing more, others weighing less than the single stone.
A thing that people use still more is the upper millstone which the water causes to revolve regularly by a slight contrivance. When we cast a small stone into a swift current of flowing water, it does not stay on the surface for a single moment, but sinks to the bottom, while the millstone is many times heavier than the stone and the force of the water by which the mill is set in motion is much less than that of the current. If any one had told us this and we had not seen it with our own eyes, we would have quickly denied and rejected his statement.
All this is because we know so little of the secrets of nature and because our faculties are too limited to recognize the fundamentals of created things and their results, their natural constitution and special forces. Since a person is so ignorant, as we have shown, in regard to a familiar thing which he constantly handles, it is not surprising that he does not comprehend the divine decree and the righteousness of the exalted Creator's judgments, these being hidden and infinitely exalted beyond all that we have stated.
On a similar topic, David, peace be upon him, said, "L-ord, my heart is not haughty, nor did I lift up my eyes . . ." (Ps. 131:1). And he adds in the next verse, in regard to submission to G-d, "Surely I have stilled and quieted my soul, like a weaned child with his mother; my soul is with me like a weaned child" (Ps. 131:2).
אָמְרָה הַנֶּפֶשׁ הִתְעַסַּקְתָּ בִּרְפוּאָתִי וְהֶעֱלֵיתָ אֲרוּכָתִי וְהוֹכַחְתַּנִי וְהִגְדַּלְתָּ וְהִשְׁקַפְתָּ בְּאֹרֶךְ עַל רְפוּאָתִי וְגִלִּיתָ חֶשְׁכַת הָאִוֶּלֶת מֵעָלַי אֶלָּא שֶׁנִּשְׁאַר עָלַי עֲדַיִן מִמַּפְסִידֵי עֲבוֹדַת הָאֱלֹהִים עִנְיָן אֶחָד אִם תְּרַפְּאֵנִי מִמַּדְוֵהוּ וְתָסִיר מִמֶּנִּי דַּאֲגָתוֹ אֶנָּצֵל מִן הַגָּדוֹל שֶׁבַּמַּדְוִים וְאֶהְיֶה קְרוֹבָה לִרְפוּאָה מִכָּל נְגָעַי.
The Soul: You have occupied yourself with my treatment and helped my recovery. You have clarified for me, acted generously, and with your luminous mind supervised my treatment and dispelled the darkness of folly that enveloped me. But of the factors that are detrimental to the service of G-d, one still clings to me. If you will relieve me of the pain it causes me and remove the worry it occasions me, I will be delivered from my worst suffering, and will be near a cure of all my afflictions.
אָמַר הַשֵּׂכֶל וּמָה הוּא הָעִנְיָן שֶׁהוּא אֶצְלֵךְ כַּאֲשֶׁר זָכַרְתְּ.
The Understanding: What is it that troubles you, as you say?
אָמְרָה הַנֶּפֶשׁ מָה שֶׁמָּצָאתִי בַּסְּפָרִים מֵעִנְיַן הַהֶכְרֵחַ וְהַגְּזֵרָה וְהַמֶּמְשָׁלָה וְהַחֵפֶץ שֶׁהַכֹּל לָאֱלֹהִים בְּכָל מָה שֶׁבָּרָא מִקּוֹפֵא וְצוֹמֵחַ וְחַי וּמְדַבֵּר כמ״ש (תהלים קלה) כֹּל אֲשֶׁר חָפֵץ ה׳ עָשָׂה בַּשָּׁמַיִם וּבָאָרֶץ וְאָמַר (שמואל א ב) ה׳ מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל ה׳ מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף מְרוֹמֵם וְאָמַר (איכה ג) מִי זֶה אָמַר וַתֶּהִי ה׳ לֹא צִוָּה מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב וְאָמַר (ישעיה מה) יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע וְאָמַר (תהלים קכז) אִם ה׳ לֹא יִבְנֶה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ אִם ה׳ לֹא יִשְׁמָר עִיר שָׁוְא שָׁקַד שׁוֹמֵר וְאָמַר (שם) שָׁוְא לָכֶם מַשְׁכִּימֵי קוּם מְאַחֲרֵי שֶׁבֶת אֹכְלֵי לֶחֶם הָעֲצָבִים כֵּן יִתֵּן לִידִידוֹ שֵׁנָא.
The Soul: I have found in [the sacred] books in reference to the topic of necessity and fate, divine authority and will, that all things created mineral, vegetable, animal and rational being - are in the power of G-d, as it is said: "Whatsoever the L-ord pleases, that He does, in heaven and on earth" (Ps. 135:6). Further, "The L-ord kills, and makes alive: He brings down to the grave and brings up again; the L-ord makes poor and makes rich; He brings low and lifts up" (I Sam. 2:6-7). "Who is he that says and it comes to pass, when the L-ord commands it not? Out of the mouth of the most High, proceeds not good and evil?" (Lament. 3:37). "I form the light and create the darkness: I make peace and create evil" (Isaiah 45:7). "Except the L-ord build the house, they labor in vain that build it; except the L-ord keep the city, the watchman wakes but in vain" (Ps. 127:1). "Vain it is for you to rise up early, to sit up late, to eat the bread of sorrows; for so He gives His beloved sleep" (Ps. 127:2).
וְהַרְבֵּה מִמָּה שֶׁדּוֹמֶה לָזֶה מַה שֶׁיּוֹרֶה כֻּלּוֹ כִּי הָאָדָם וּשְׁאָר הַחַיִּים הֱכִינָם הַבּוֹרֵא לְזִיּוּן הָעוֹלָם הַזֶּה וְאִם יְנִיעֵם יָנוּעוּ בִּרְשׁוּתוֹ וְכֹחוֹ וִיכָלְתּוֹ וְאִם יַנִּיחֵם יָנוּחוּ מִמַּעֲשֵׂיהֶם כמ״ש (איוב לא) וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וְאָמַר (תהלים קד) תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן תֹּסֵף רוּחָם יִגְוָעוּן וְאֶל עֲפָרָם יְשׁוּבוּן וְכָל דִּבְרֵי הָרִאשׁוֹנִים בְּכָל סֵפֶר מוֹדִים מִכָּל הָעִנְיָן הַזֶּה מִבְּלִי מַחְלֹקֶת בּוֹ.
There are many passages to the same effect, all of which indicate that the Creator formed man and other living creatures to fill the world. When they move, they are moved by His permission, His power and His ability. When they rest, it is because He ordains that they shall rest, as it is said, "When He gives quietness, who then can make trouble?" (Job 34:29). "You hide Your face; they are troubled. You take away their breath; they die and return to their dust" (Ps. 104:29). And all the sayings of the ancients in every book indisputably agree in this.
וְנִמְצָא בְּסֵפֶר הַתּוֹרָה מָה שֶׁחוֹלֵק עָלָיו מָה שֶׁמּוֹרֶה כִּי הַמַּעֲשִׂים הַנִּרְאִים מִן הָאָדָם נְתוּנִים בִּרְשׁוּתוֹ וְהוּא בּוֹחֵר בָּהֶם בְּחֶפְצוֹ וְהֵם הוֹוִים בִּרְצוֹנוֹ וּבְחִירָתוֹ וע״כ הִתְחַיֵּב בִּגְמוּל וּבְעֹנֶשׁ עַל הָעֲבוֹדָה וְעַל הָעֲבֵרָה וְהוּא מָה שֶׁאָמַר הַכָּתוּב (דברים ל) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב וְאֶת הַמָּוֶת וְאֶת הָרָע וְאָמַר (שם) וּבָחַרְתָּ בַּחַיִּים וְאָמַר (מלאכי א) מִיֶּדְכֶם הָיְתָה זֹּאת וְאָמַר (איוב לא) כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וְאָמַר (משלי יט) אִוֶּלֶת אָדָם תְּסַלֵּף דַּרְכּוֹ. וְכָל מָה שֶׁיֵּשׁ בְּסִפְרֵנוּ מִתּוֹרָה וּמִצְוֹת וּמוּסָר מוֹרֶה עַל בֵּרוּר הָעִנְיָן הַזֶּה וְכֵן מָה שֶׁיֵּשׁ בּוֹ מִגְּמוּל הָעֲבוֹדָה וְעֹנֶשׁ הָעֲבֵרָה הַכֹּל מוֹרֶה כִּי מַעֲשֵׂי הָאָדָם מֻנָּחִים אֵלָיו וְכִי כְּבוֹד הָאֱלֹהִים נָקִי מִטּוֹבָתוֹ וְרָעָתוֹ וְצִדְקוֹתָיו וּמְעֻוּוֹתָיו.
We find, however, in the book of the Torah a contrary view, namely, that a human being's visible acts are in his own power. He can choose then as he pleases. They are effected by his choice and free will and he is accordingly liable to reward or punishment for service and transgression respectively, as it is said, "See, I have set before you this day life and good, and death and evil" (Deut. 30:15). ". . . therefore choose life" (Deut. 30:19). "Through your hands this has come" (Malachi 1:9). "For according to a man's act, He requites him" (Job 34:11). "A man's folly perverts his way" (Prov. 19:3). Everything in our religious literature, whether it be instruction, precept or moral exhortation, demonstrates this view. And whatever is there set forth concerning reward for service, and punishment for transgression, indicates that a human being's acts are left to himself and that the Divine glory does not interfere in his prosperity or in his ill-fortune, in his righteous deeds or in his perversities.
וְהָעִנְיָן אֶצְלִי קָשֶׁה וְהָפִיק בֵּין שְׁנֵי הָעִנְיָנִים קָשֶׁה מְאֹד וְאִם יֵשׁ רְפוּאָה לַמַּדְוֶה הַזֶּה יִרְפָּאֵנִי הָאֵל מִמֶּנּוּ עַל יָדְךָ.
This is hard for me to grasp, and to reconcile the contradiction of these two views is exceedingly difficult. If there is a remedy for this difficulty which troubles me sorely, may G-d relieve me through your aid.
אָמַר הַשֵּׂכֶל אֵין בְּמָה שֶׁזָּכַרְתְּ מִקֹּשִׁי הַהֲפָקָה בֵּין שְׁנֵי אֵלּוּ הָעִנְיָנִים הַנִּמְצָאִים בַּסְּפָרִים גָּדוֹל מִמָּה שֶׁיִּמָּצֵא מִמֶּנּוּ בְּפֹעַל בְּדֶרֶךְ הַבְּחִינָה וְהוּא מָה שֶׁאֲנַחְנוּ רוֹאִים מִמַּעֲשֵׂי הָאָדָם שֶׁיִּהְיוּ כְּפִי דַּעְתּוֹ וְחֶפְצוֹ בִּקְצָת הָעִתִּים וְיִהְיוּ שֶׁלֹּא כִּרְצוֹנוֹ וְכַוָּנָתוֹ בִּקְצָתָם.
The Understanding: The difficulty you state of reconciling these two contending conceptions, found in the books, is no greater than that of solving the contradiction found in observing life's actual experiences. For we see that a human being's activities are sometimes in accordance with his thoughts and desires and sometimes they are against his wish and intent.
וְהֵם יוֹרוּךְ כִּי יֵשׁ לַבּוֹרֵא יִתְעַלֶּה מֶמְשֶׁלֶת עָלָיו וְשֶׁהוּא תַּחַת מַאֲסָרוֹ יַתִּיר לוֹ מָה שֶׁיַּחְפֹּץ וְיִמְנָעֵהוּ מִמָּה שֶׁאֵינוֹ חָפֵץ וְיֵרָאֶה לָךְ מִמֶּנּוּ גַּם זֶה בִּתְנוּעַת לְשׁוֹנוֹ וְשִׁמְעוֹ וּרְאוּתוֹ וַאֲנִי רוֹאֶה אח״כ שֶׁהַגְּמוּל וְהָעֹנֶשׁ עוֹבְרִים עָלָיו כְּפִי מַעֲשָׂיו וּתְנוּעוֹתָיו לַעֲבוֹדַת הָאֱלֹהִים וּלְהַמְרוֹתוֹ.
These differences show you that the exalted Creator has control over a human being and that the latter is bound by the Almighty who permits him to do only what He wishes and prevents him from doing what He does not wish. This is also apparent in the function of speech, hearing and sight. And, on the other hand, I see that reward and punishment come to a human being; that he is rewarded and punished according to his deeds and movements either in serving G-d or rebelling against Him.
וּכְבָר אָרְכוּ מַחְלוֹקוֹת הַחֲכָמִים בְּאָפְנֵי הַהֲפָקָה בֵּין הַהֶכְרֵחַ וְהַצֶּדֶק.
Controversies have long raged among the learned as to the modes of reconciling the issue between necessity and righteousness (divine decree vs free will).
מֵהֶם מִי שֶׁאָמַר כִּי כָל הַמַּעֲשִׂים הָאֱנוֹשִׁיִּים הוֹלְכִים כְּחֵפֶץ הָאָדָם בָּהֶם וִיכָלְתּוֹ וְכֹחוֹ מָסַר אֱלֹהִים בְּיָדוֹ עִנְיְנֵיהֶם וְהִשְׁלִיטוֹ בָּהֶם וְכִי כְּבוֹד הָאֱלֹהִים נָקִי מֵהֶם וְעַל כֵּן הִתְחַיֵּב אֲלֵיהֶם הַגְּמוּל וְהָעֹנֶשׁ.
Some say that all human activities proceed according to man's will, capacity and strength; that G-d has left the conduct of these affairs in a man's own hands, and given him control over them. And since the Divine glory does not interfere in these, therefore a human being is liable to reward and punishment for them.
וּמֵהֶם מִי שֶׁמֵּשִׁיב הַמַּעֲשִׂים הָאֱנוֹשִׁיִּים וְזוּלָתָם אֶל הַבּוֹרֵא יִתְבָּרַךְ וְאָמַר כִּי כָל תְּנוּעָה הַמִּתְחַדֶּשֶׁת בָּעוֹלָם מִמְּדַבֵּר וְדוֹמֵם הִיא בִּרְשׁוּת הַבּוֹרֵא ית׳ וּגְזֵרָתוֹ וְדִינוֹ וְתַחַת מַאֲסָרוֹ אֵין נִמְלָט מֵהֶם כְּשַׂעֲרָה לֹא פָּחוֹת מִמֶּנָּה וְלֹא לְמַעְלָה הֵימֶנָּה.
Others ascribe all human actions, like everything else, to the Creator, blessed be He, and say that every movement in the universe from that of a rational being to that of an inorganic body, is in the control of the Creator, takes place by His decree and compulsion, and which cannot be varied by as much as a hair's-breadth, neither more nor less.
וְכַאֲשֶׁר הִקְשׁוּ עֲלֵיהֶם בְּדֶרֶךְ הַגְּמוּל וְהָעֹנֶשׁ אָמְרוּ עִנְיַן הַגְּמוּל וְהָעֹנֶשׁ אֵין אָנוּ יוֹדְעִים צוּרָתוֹ וְלֹא מַהַלְכֵי דִּינָיו וְהָאֱלֹהִים צַדִּיק וְלֹא יְעַוֵּל וְנֶאֱמָן בְּמָה שֶׁיָּעַד מִן הַגְּמוּל וְהָעֹנֶשׁ וְלֹא יַעֲבֹר נֶחְלְשׁוּ דֵּעוֹתֵינוּ מֵהַשִּׂיג כֹּחַ הַוָּיַת חָכְמָתוֹ וְצִדְקוֹ יוֹתֵר גָּלוּי וְחַסְדּוֹ נִרְאֶה יוֹתֵר מִמָּה שֶׁנַּחְשְׁדֵהוּ בְּדִינָיו אֵין אֱלוֹהַּ מִבַּלְעָדָיו.
When, against this view, the justice of reward and punishment was questioned, they replied, "We have no knowledge on the subject of reward and punishment; we do not know its form nor the way it is enforced. G-d, however, is righteous and will not do any iniquity. He is faithful in awarding recompense and retribution as He appointed them, and will not depart from His rules. Our minds are too feeble to grasp His infinite wisdom. His righteousness is too apparent, His loving kindness too evident, that we should cast suspicion on His decisions, and there is no G-d beside Him.
וּמֵהֶם מִי שֶׁרָאָה לְהַאֲמִין בִּשְׁתֵּי הַדֵּעוֹת הַהֶכְרֵחַ וְהַצֶּדֶק וְאָמְרוּ כִּי הַמַּעֲמִיק בָּהֶם אֵינוֹ נִצּוֹל מֵחֵטְא וּמִכְשׁוֹל עַל אֵיזֶה דֶּרֶךְ שֶׁיִּסְבֹּר אוֹתָם. וְאָמְרוּ הַנָּכוֹן שֶׁנַּעֲשֶׂה מַעֲשֶׂה מִי שֶׁיַּאֲמִין כִּי הַמַּעֲשִׂים מֻנָּחִים לָאָדָם יִגָּמֵל וְיֵעָנֵשׁ עֲלֵיהֶם וְנִשְׁתַּדֵּל בְּכָל אֲשֶׁר יוֹעִילֵנוּ אֵצֶל הַבּוֹרֵא בִּשְׁנֵי הָעוֹלָמִים וְנִבְטַח בֵּאלֹהִים בִּטְחוֹן מִי שֶׁהִתְבָּרֵר אֶצְלוֹ כִּי מֶמְשֶׁלֶת כָּל הַמַּעֲשִׂים וְהַתְּנוּעוֹת וְהַתּוֹעֶלֶת וְהַנֶּזֶק בִּגְזֵרַת ה׳ וּרְשׁוּתוֹ וּבְמַאֲמָרוֹ וְכִי לָאֵל ית׳ הַטַּעֲנָה הַנִּצַּחַת עַל הָאָדָם וְאֵין טַעֲנָה לָאָדָם עַל הָאֱלֹהִים יִתְבָּרַךְ.
Some find it possible to accept both principles - necessity and righteousness. They say that one who goes deeply into these subjects will not escape sin and will stumble, in whichever way he apprehends them. They therefore assert that the proper course to follow is to act on the principle of one who believes that actions are left to a human being's free will, who will therefore be rewarded or punished for them, and that we should strive for all that will avail us with the Creator in both worlds. At the same time, we ought to trust in G-d with the trust of one, fully convinced that all things and movements, together with their advantageous and injurious results happen by the decree of the Eternal, under His authority and according to His sentence, and that G-d has a victorious claim upon us while we have no claim upon Him.
וְהַדַּעַת הַזֹּאת קְרוֹבָה אֶל דֶּרֶךְ הַהַצָּלָה מִכָּל אֲשֶׁר קָדַם זִכְרוֹ כִּי מִן הָאֱמֶת וְהַנְּכוֹנָה שֶׁנּוֹדֶה בַּסִּכְלוּת בַּדָּבָר הַזֶּה מֵחָכְמַת הַבּוֹרֵא יִתְבָּרַךְ מִפְּנֵי חֲלִישׁוּת דַּעְתֵּנוּ וּמִמִּעוּט הַכָּרָתֵנוּ וּבְסִכְלוּתֵנוּ בּוֹ פָּנִים מֵאָפְנֵי הַטּוֹבָה וְלָזֶה נֶעְלַם מִמֶּנּוּ וְאִלּוּ הָיְתָה לָנוּ בְּעָמְדֵנוּ עַל הַסּוֹד הַזֶּה תַּקָּנָה הָיָה הַבּוֹרֵא מְגַלֶּה אוֹתָהּ לָנוּ.
Of all the views that we have mentioned this is the nearest approach to the way of salvation. For honestly and in truth, we must confess our ignorance on this topic which refers to the wisdom of the Creator, because our knowledge is too weak, and our comprehension too limited. This ignorance is one of the various forms of divine beneficence; it is for our good that knowledge is hidden from us. If there had been any advantage to us in understanding this mystery, the Creator would have revealed it to us.
וְהַדִּמְיוֹן הַקָּרוֹב בָּזֶה מָה שֶׁאָנוּ רוֹאִים מֵעִנְיַן חַלַּשׁ הָרְאוּת שֶׁאֵין לוֹ תּוֹעֶלֶת בְּאוֹר הַשֶּׁמֶשׁ עַד שֶׁיָּשִׂים מָסָךְ דַּק בֵּינוֹ וּבֵין עֵינָיו וְכָל אֲשֶׁר יִהְיֶה הַחֹלִי בְּעֵינָיו יוֹתֵר גָּדוֹל תִּהְיֶה תַּקָּנָתוֹ בְּמָסָךְ יוֹתֵר עָבֶה וְכָל אֲשֶׁר יֵקַל הַחֹלִי מֵעֵינָיו יִהְיֶה הַמָּסָךְ הַדַּק יוֹתֵר רָאוּי לוֹ.
A close analogy we can observe in the case of a person with weak eyes, who cannot enjoy the light of the sun without putting on a thin veil to protect his eyes. The more the eyes are impaired, the thicker the veil which he needs to aid his sight. When the impairment lessens, a thinner veil is suitable for him.
וְעוֹד כִּי אָנוּ רוֹאִים בְּרוֹב הַמְּלָאכוֹת הַגּוּפָנִיּוֹת פְּעֻלּוֹת אִלּוּ לֹא הָיִינוּ רוֹאִים אוֹתָן בְּעֵינֵינוּ וְהָיָה דְּבָרָן מַגִּיעַ אֵלֵינוּ הָיִינוּ מְמַהֲרִים לְהַכְזִיב הַמַּגִּיד בּוֹ עֲלֵיהֶן בְּמוֹ האוסטרולוביי״ו שֶׁהוּא מֹאזְנֵי הַחוֹזִים שֶׁאִלּוּ לֹא הִשַּׂגְנוּהוּ בִּרְאוּתֵנוּ וְיַגִּיד לָנוּ מַגִּיד צוּרָתוֹ וּדְמוּתוֹ וּמָה שֶׁיֻּשַּׂג בּוֹ מִתְּנוּעוֹת הַגַּלְגַּלִּים וּמְקוֹמוֹת הַכּוֹכָבִים וְכִוּוּן הַשָּׁעוֹת שֶׁל כָּל עֵת וָעֵת מֵעִתֵּי הַשָּׁנָה וִידִיעַת מֶרְחַקֵּי הַדְּבָרִים הַחֲלוּקִים וְהַרְבֵּה מִן הַדְּבָרִים שֶׁאֵינָם יְדוּעִים לֹא נִתְבָּרְרָה בְּמַחְשַׁבְתֵּנוּ וְלֹא עָלְתָה בְּרַעֲיוֹנֵנוּ צוּרָתוֹ.
Furthermore, we note in regard to a large number of physical occupations, that if we did not behold them with our own eyes, and only knew of them by report, we would right away declare the reporter a liar. Take for instance, the astrolabe (a measuring instrument formerly used by astronomers). If we had never seen this instrument with our eyes but someone had told us of its form and appearance and what can be apprehended by its use concerning the movements of the spheres, the positions of the stars, the precise determination of each of the seasons, the distances between stars and many other facts that would otherwise be unknown to us, we would have no clear conception of it, nor could we form a picture of it in our minds.
וְכֵן מָה שֶׁהוּא יוֹתֵר קָרוֹב אֵלֵינוּ מִן הַכֵּלִים שֶׁמִּשְׁתַּמְּשִׁים בָּהֶם הֲמוֹן ב״א. הַפֶּלֶס,
The same is the case with a thing we are more familiar with, which belongs to tools which many men use - the fulcrum scale.
כִּי לוּלֵא הַשָּׂגַת חוּשׁ רְאוּתֵנוּ אוֹתוֹ לֹא הָיָה מִתְקַיֵּם בְּנַפְשׁוֹתֵינוּ שֶׁיִּשְׁקֹל שֶׁקֶל הַצֶּדֶק בְּמֹאזְנַיִם שֶׁאֶחָד מֵחֶלְקֵיהֶם יוֹתֵר אָרוֹךְ מִן הַשֵּׁנִי וּמִן הַתֵּמַהּ שֶׁיִּשְׁקֹל בּוֹ שְׁקָלִים רַבִּים נֶחְלָקִים בְּחָסֵר וּבְיָתֵר בְּאֶבֶן אַחַת.
For were it not that we apprehended it with our sense of sight, we could not possibly deem it conceivable that one could truly weigh with a balance scale one of whose parts is longer than the other. And what is still more surprising is that on this balance and by means of a single stone, many objects, varying in weight, can be weighed, some of these weighing more, others weighing less than the single stone.
וּמָה שֶׁמִּשְׁתַּמְּשִׁים בּוֹ ב״א יוֹתֵר תְּנוּעַת הָאֶבֶן הָעֶלְיוֹן מֵאַבְנֵי הָרֵחַיִם בְּסִבּוּב שָׁוֶה בְּאֶמְצָעִים חַלָּשִׁים מְנִיעִים אוֹתָם הַמַּיִם. וּכְשֶׁאָנוּ מַשְׁלִיכִים אֶבֶן קְטַנָּה בְּשֶׁטֶף הַמַּיִם הַנִּגָּרִים לֹא הָיָה מִתְעַכֵּב שָׁעָה עַד שֶׁהָיָה מַגִּיעַ לְתַחְתֵּיהֶם וּבָרֵחַיִם מִמִּשְׁקַל הָאֶבֶן כְּפָלִים רַבִּים וְכֹחַ הָאֶמְצָעִים שֶׁיָּנוּעוּ הָרֵחַיִם בַּעֲבוּרָם פָּחוֹת מִכֹּחַ הַשֶּׁטֶף הַרְבֵּה. וְאִלּוּ הִגִּיד לָנוּ מַגִּיד וְלֹא הָיִינוּ רוֹאִים הַדָּבָר בְּעֵינֵינוּ הָיִינוּ מְמַהֲרִים לְהַכְחִישׁ וּלְהָשִׁיב עַל דְּבָרָיו.
A thing that people use still more is the upper millstone which the water causes to revolve regularly by a slight contrivance. When we cast a small stone into a swift current of flowing water, it does not stay on the surface for a single moment, but sinks to the bottom, while the millstone is many times heavier than the stone and the force of the water by which the mill is set in motion is much less than that of the current. If any one had told us this and we had not seen it with our own eyes, we would have quickly denied and rejected his statement.
וְזֶה מִפְּנֵי מִעוּט יְדִיעָתֵנוּ בִּיסוֹדֵי הַיְּצִירָה וַחֲלִישׁוּת הַכָּרָתֵנוּ בְּשָׁרְשֵׁי הַנִּמְצָאִים וְתוֹלְדוֹתֵיהֶם וְטִבְעֵיהֶם וּכֹחוֹתָם הַמִּתְבּוֹדְדִים. וּמִי שֶׁהוּא בַּסִּכְלוּת אֲשֶׁר סִפַּרְנוּ בְּדָבָר שֶׁהוּא בֵּין יָדָיו תָּדִיר אֵין מִן הַתֵּמַהּ שֶׁלֹּא יֵדַע מַהַלְכֵי הַגּוֹזֵר וְהַצֶּדֶק מִמִּשְׁפְּטֵי הַבּוֹרֵא יִתְעַלֶּה אֲשֶׁר הֵם נֶעֱלָמִים וְנַעֲלִים מִמָּה שֶׁזָּכַרְנוּ עַד אֵין קֵץ.
All this is because we know so little of the secrets of nature and because our faculties are too limited to recognize the fundamentals of created things and their results, their natural constitution and special forces. Since a person is so ignorant, as we have shown, in regard to a familiar thing which he constantly handles, it is not surprising that he does not comprehend the divine decree and the righteousness of the exalted Creator's judgments, these being hidden and infinitely exalted beyond all that we have stated.
וּבִכְמוֹתוֹ אָמַר דָּוִד ע״ה (תהלים קלא) ה׳ לֹא גָבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְגוֹ׳ וְאָמַר אַחַר זֶה מָה שֶׁדּוֹמֶה לוֹ מֵהִמָּסֵר אֶל הָאֱלֹהִים בְּמַאֲמָרוֹ אִם לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ כַּגָּמֻל עָלַי נַפְשִׁי:
On a similar topic, David, peace be upon him, said, "L-ord, my heart is not haughty, nor did I lift up my eyes . . ." (Ps. 131:1). And he adds in the next verse, in regard to submission to G-d, "Surely I have stilled and quieted my soul, like a weaned child with his mother; my soul is with me like a weaned child" (Ps. 131:2).