Da'as Tevunos - Section 36

Said the Intellect - Yes, Certainly this is the matter in generality. But this think needs deeper examination. This this is exactly what is said in the text (Deuteronomy 4:38), "You have been shown to know [that HaShem is the G-d] there is none other than He alone", that in explanation [the Rabbis] may their memory be blessed (Sanhedrin 67:), "Even for a matter of sorcery". And this is the same as when we say that the Holy One blessed is he is one, it is not sufficient to understand the he is singular in his existence, which is the same as saying that there is no required existence other than He, and there is no Creator other than He, but we need to understand more, that there is no leader or ruler other than he; and there is no guide to his world or to any creation in his world other than He; And there is nothing that holds back his hand, or prevents his will, and this is that his rule is singular and complete. And this is the matter that is explained in the text (Deuteronomy 32:39), "See now that I, [I am He and there is no G-d with me], I bring death and give life, [I wound and I heal] and none can be saved from my hand"; and similarly it says (Job 23:13) "And he is Singular and who can turn him back [that which he wants he does]; and similarly we testify before him (Job 9:12) "[When He suddenly takes away, who can turn him back] who would say to him what shall He do". And know that his is a great fundamental principle for our certain faith, like we will write further inside with the help of heaven:

And indeed the essence of this knowledge is the opposite of various bad logical conclusions which befall the hearts of man, some which befell the hearts of idol worshipers, and some in the hearts of the majority of the many ordinary simple people, some in the hearts of non-Jews and some in the heart of the early transgressors of Israel who acted to corrupt:...

Behold, the idol worshipers were of two types, the first type thought that the Holy One blessed is He is elevated from lowly things and does not look upon them; and there are others under him, they are the stars in the heavens and the constellations, their officers and their hosts, that they are the supervisors of the world. And therefore they began to worship them, made them altars to sacrifice to them and offer incense to them, in order to continue their influence to save them:

The second type said, G-d forbid, there are two domains, one acts for the good and the other acts for evil, in saying there is nothing without its opposite, and with G-d may his name be blessed the absolute good, there would be G-d forbid opposite him one who is absolute evil; and from these two sources, they said, arise the actions in this world, some of them for the good and some for the bad. And this is the matter (Sanhedrin 39a) "From your midpoint and up is in the domain of Hurmiz, and from your midpoint and down is in the domain of Ahurmiz", which was said by a certain apostate to Ameimar:

The third belief, is the belief of many people, that think that the matters of this world follow rules of nature that were established by the creator in the lower worlds, and it is their efforts and pressure that helps and their laziness that does harm as in (Deuteronomy 8:17) "My strength and vigor of my hand achieved this success" and they say further, all is dependent on luck, and it is happenstance for everyone equally, and there is nothing other than the natural way, no more, whether for the good or for the bad:

The fourth belief is the belief of the peoples of the world who say, Israel sinned, there is no salvation for them in haShem, G-d forbid, " despised silver" were they called. Because the Holy One blessed is he chose them and gave them the choice in their hands to be righteous or evil, and they chose to do evil, and the Blessed One was prevented, as if that could occur, for him to do good for them anymore, as in (Deuteronomy 32:18) "You neglected the Rock that gave birth to you"; and he was forced to abandon them and to exchange them for another people G-d forbid, because it was impossible to save them. And the length of the exile teaches this, and frightens the hearts that are not strong in the true faith:...

The fifth belief, is a belief of sinners of Israel, those who recognized their master and intend to rebel against him, like Amon who said (Sanhedrin 103b) "I only act to anger [my creator]", and anything like this. And the text says (Isaiah 3:8), "to provoke the eyes of His glory", that they think they can act agains his will G-d forbid, and that they will anger him with their evil deeds, like one who angers their fellow against their will. And other thought to strengthen themselves with witchcraft and sorcery, and others through knowledge of the angels and their guardians, and as it says in the Midrash (Eichah Rabbah 2:5) that they said to Jeremiah, "I will surround it with water, I will surround it with fire...":

And indeed the believer in singularity and understander of its subject, need to believe that the Holy One blessed is he is one solitary and unique, who has no one who prevents or withholds him at all in any aspect or side, rather he alone rules over all. Needless to say there is no domain that opposes him G-d forbid, rather he himself created good and negative forces, as it says (Isaiah 45:7), "The maker of light and creator of darkness, maker of peace and creator of negative, I am haShem them maker of all these"; that there is no other beneath him who will have control in the world, meaning that there is no officer or second power, like the idol worshipers thought. And not only this, rather that he alone is the supervisor of all his creations with individual supervision, and nothing is born into the world except from his will and from his hand, and not through happenstance, and not through nature, and not through luck; rather he is the Judge of all the earth and all that is upon it, and decrees all that shall be done in the high places and below, until the end of all the levels throughout all of creation. And from the the greatness of his singular rulership, it is that he has nothing that compels or forces him at all and all the laws that he decreed - they are all dependent on his will, and it is not that he is compelled in them at all. Behold if he wanted - he can subjugate his will, as if that were possible, to the actions of man, as in the matter we learned (Avot 3:15), "And all is according to the majority of the action..."; And when he wants - he isn't concerned about all the actions, and gives his goodness to whom he wishes, and like he said to Moshe our teacher may he rest in peace (Brachot 7a) "And I give grace to whom I give grace - even though they are not deserving". And it has also been said (Job 35:6), "If you sin what action does it have on him, and if your transgressions multiply what does it do to him"; and then it says (Jeremiah 50:20), "...the sin of Israel shall be sought and there will be none and the sins of Judah and they will not be found for I will forgive those whom I permit to remain."; and similarly it says (Isaiah 48:11), "For myself for myself I shall do for me, for how shall it be profaned.."; (Isaiah 43:25) "It is I, It is I who erases your transgressions for my own sake and your sins shall I not remember". And similarly it says (Zechariah 3:9), "...and I will remove the sin of this land in one day". This is our comfort in our subject, for he will not count our actions, nor for our merits will he wait, nor due to our deficient actions exchange us [for another people], rather because of the oath that he swore to our forefathers and the covenant which he made. Behold even if there were no merit in Israel - When them set time arrives, the day blocked in his heart, behold in any event he will certainly save us, for he is the master of all and can do so if he wants:

And that which one needs to believe, is close to that which we mentioned now, which is that while He may his name be blessed is not forced in his actions, therefore no creation can be strengthened and act against him, even if he uses the rules and orders themselves which He may he be blessed established, because He made them, and He can change them and nullify them according to his will; as in (Sanhedrin 67b), "There is nothing other than Him - even in regard to sorcery" that we mentioned above. That even though according to the order of the array of the heavens that the Holy One blessed is he wanted and arranged, behold sorcerers contradict the entourage of the heavens (Sanhedrin 67b), behold when he wants - he rules with his power and nullifies them, and they are as if they never existed, and not as the naive thought, that ye could use His utensils themselves against Him G-d forbid. They see that their inspiration is falsehood, which will not help or be useful to them, He is the master of all, and there is none other than Him:

And indeed this is what we want to believe with faith. But the clarity of this truth is revealed in all actions, for all creations and for all the assurances like all that we explained earlier. And we find, that the revelation of His singularity is that which the heavenly will wanted, and through this intent did he make the rules of his creations; and all the events that revolve and turn, they are what are required to arrive at this purpose. And behold we can say that all the world and that which fills it, and all that we can examine in it, everything is dependent and exists on the matter of the completeness of His singularity may He be blessed, that he wanted to reveal through action to the eyes of these creations. And borne from this is that when we understand the revelation of His singularity and upon that which it depends, we will also understand the rules of these creations, how they are arranged, and upon what they exist:

And you will see more within, with the help of heaven, how when the heavenly will wished to make his world and to guide it through this principle - from this emerges, and this entire path we mentioned is created, which is the deficits of man, and the completion of his service, and the receipt of his reward, which does not emerge from any other order: