Reuven Boshnack
One frequently discussed topic in the writings of R. Mordekhai Yosef Leiner (known as “Mei Ha-Shilo’ah” or “the Izhbitzer”) is the oft-repeated phrase, “All is in the hands of heaven, including the fear of heaven.”[1] Differing analyses abound in trying to square the Izhbitzer’s approach to the paradox of free will and predetermination. Philosophers, both Jewish and non-Jewish, have struggled with the concept. How is there room for mankind’s choices if God knows the past, present, and future? Is anything in man’s control, or is he at the hands of forces greater than he? If all is predetermined, what is the value of reward and punishment? Many essays, including one by his grandson, R. Gershon Henoch of Radzyn,[2] attempt to explain how Mei Ha-Shilo’ah maintains belief in the primacy of free choice and to clarify the context of these startling statements. Indeed, R. Gershon Henoch’s Introduction to Mei Ha-Shilo’ah warns that one who is not used to the way that R. Mordekhai Yosef expounded Torah ideas will find the concepts startling.
In this essay, I wish to develop an alternative understanding of this puzzling statement of the Izhbitzer, through the lens of his younger son, R. Shmuel Dov Asher Leiner, known by the title of his posthumously published “Ne’ot Deshe.” Ne’ot Deshe contains Torah thoughts based on the same concepts of Izhbitzer philosophy, but written in a different style. Gone are the cryptic short paragraphs of his father’s Mei Ha-Shilo’ah, and the complicated jargon of his brother’s Beit Ya’akov, and his nephew’s Sod Yesharim. The work poses questions on pesukim and midrashim, and employs the unique Izhbitzer philosophy to iron out the uncertainties.
Ne’ot Deshe frames the interaction between the Divine plan as expressed through prophecies, on the one hand, and free choice as mankind’s struggle against, or role in, fulfilling these prophecies, on the other. Conventional wisdom would identify a contradiction between Divine knowledge of, and direction of, the world and man’s ability to choose. This paradox cuts to the very roots of human awareness and the power of each person’s choices. Do our choices matter? Are we really choosing? If God is so vast and present in the world, how can there be choice at all? When a prophet tells us about our fate, is there room to change it? How can there be? How can there be reward and punishment if we are not responsible for our choices?
Amongst the medieval commentators, there are those who focus on man’s power of choice, such as Rambam,[3] and those who focus on God’s knowledge and direction of the world, such as R. Hasdai Crescas.[4] Rather than pit these two forces against each other, Ne’ot Deshe explains the phenomenon where a prophecy is revealed to mankind and man in turn contends with this prophecy, sometimes trying to implement it or sometimes trying to thwart it.[5] Is there a way to know whether one is preventing a prophecy or causing its fruition? Part of man’s challenge is to try to understand, “What does God want me to do?”
There is one lesser-known prophecy that surrounds many episodes in the Torah. In Bamidbar 11:24-30, Eldad and Meidad were two elders who did not join Moshe in the Tent of Meeting. Instead, Hashem’s spirit rested on them and they began to prophesy, “Moshe will die, and Yehoshua will bring Israel into the Land” (Sanhedrin 17a). This prophecy looms large over the Book of Bamidbar, but influences events in Shemot and Vayikra as well.
In Bereishit 49:6, Ya’akov prophesied, “Let my soul not abide in their counsel, let my being not be counted in their assembly.” According to R. Shmuel Dov Asher,[6] the counsel or “secret” (Hebrew: “sod”) mentioned is the one in which the ten spies whom Moshe sent to scout the land sought to block Israel’s entrance into the land, by slandering the land. They thought that if Israel would never enter the land, Moshe would never have to die. The spies tried to fight the prophecy of Eldad and Meidad, but were unable to overcome it and suffered the consequences. Here is an example of the power of prophecy as the predetermined fate of Moshe Rabbeinu. Despite the spies’ attempts to thwart the prophecy, they ultimately failed, and, in the end, Yehoshua did in fact lead Israel in. Yehoshua’s challenge was to accept the prophecy, even though he had the most to lose if it would come to pass, because he alone, without his great teacher, would be required to lead the people. For this reason, Moshe changed his name from Hoshei’a to Yehoshua (Bamidbar 13:16) as an act of prayer, saying, “Hashem should save you from the plans of these spies.”
Similarly, Korah, who descended from the upper class of the descendants of Levi, sought to take advantage of the prophecy of Eldad and Meidad. Feeling slighted and skipped over in the appointment of his cousins Moshe and Aharon, he sought to wrest leadership from both of them. Why did he wait until that moment to choose to rebel? R. Shmuel Dov Asher explains that since Moshe would not lead them into the land of Israel, and since they could not stop the nation from entering the land, clearly the land was more important than Moshe’s leadership. A new leader was needed, and Korah would be it. However, Korah did not realize that Hashem had already chosen Yehoshua to bring them in.[7] Once again, we see how Korah, the spies, and even Yehoshua himself, would each struggle against the prophecy. Each of their actions, to accept the prophecy, to fight against the prophecy, or to see themselves within the prophecy, demonstrates the great paradox of free will versus predetermination.
Finally, Yitro, Moshe’s father in law, gave him sage advice, to set up a system of courts so as not to exhaust himself. Why is this such a great idea? R. Shmuel Dov Asher explains that, since everyone knew that Moshe would not bring them into the land, but that it would be forty years until they would enter the land, Yitro’s advice kept Moshe safe throughout the long waiting period.[8]
In the end, the prophecy came to its ultimate fruition, despite Moshe’s attempt to resist it with his prayers (Devarim 3:23-25). Hashem told him that he would not enter. Yehoshua would enter and lead the people in.[9]
Our reading recasts a tradition from R. Mordekhai Yosef, which is developed by R. Shmuel Dov Asher in several locations. The challenge of free choice and a seemingly prophetic, predetermined fate forces man to question the value of the choices that he makes. If things are preordained, a person might ask, how do they know what they should choose, and how effective are their choices? R. Mordekhai Yosef explains that Moshe heard something much deeper in his father-in-law’s words than even Yitro himself realized.[10] Hence the word “spoke” (amar, Shemot 18:24) is written with two kamatzim. Ne’ot Deshe suggests that the unusual vowelization with two kamatzim signals to us that one needs to pay special attention to the situation and read it appropriately.[11] R. Shmuel Dov Asher explains that while Yitro sought to lighten Moshe’s load and improve the answers to Israel, Moshe heard that Yitro was also giving Moshe more years to be with Israel, as he knew his expiration date.[12]
The ability to listen carefully to the Divine agenda driving the world, and to understand how to behave accordingly, is a talent which is not easily attained. Hence, Moshe prayed and added a yud to Yehoshua’s name, that he not attempt to outsmart Hashem’s plan.[13] The spies sought to slander the land in order to thwart Eldad and Meidad’s prophecy, and Moshe prayed that Yehoshua would be wise enough to withstand the test and not seek to outsmart it. There are times when a person bends to the prophecy and other times when they are called to act. The wisdom to tell the difference is “to hear the inner voice.”
Religious thinkers have long agonized over the paradox of free choice and determination, reflected upon it, and oftentimes leaned toward one side of the paradox versus the other. With our reading of this concept, the choices Man makes reacting to predetermined prophecies illustrates the nuance and complication surrounding the dance between these two fundamental beliefs of Judaism.
[1] Mei Ha-Shilo’ah, Vayera 3. Mei Ha-Shilo’ah articulates this principle as an inversion (and interpretation) of the talmudic statement that “all is in the hands of heaven, except for the fear of heaven” Berakhot 33b.
[2] Beit Ya’akov to Toledot 41:3.
[3] Peirush Ha-Mishnayot to Pirkei Avot 3:15; Mishneh Torah, Hilkhot Teshuvah 5, 6.
[4] Or Hashem 2:5, also cited by R. Yosef Albo in Sefer Ha-Ikkarim 4.
[5] Ne’ot Deshe, Yitro, s.v. “Va-yishma.”
[6] Ne’ot Deshe, Shelah, s.v. “Va-yikra Moshe.”
[7] Ne’ot Deshe, Korah, s.v. “Va-yikah.”
[8] Ne’ot Deshe, Yitro, s.v. “Va-yishma.”
[9] Ne’ot Deshe, VaEthanan, s.v. “Adnut Elokim.”
[10] Mei Ha-Shiloah, Yitro, s.v. “Va-yishma.”
[11] Ne’ot Deshe, ibid., Zakhor, s.v. “Ve-atah shema le-kol Hashem.”
[12] This episode took place in the second year when the prophecy of Eldad and Meidad was already known.
[13] Ne’ot Deshe, Shelah, s.v. “Va-yikra Moshe le-Hoshei’a bin Nun Yehoshua.”
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