It is noteworthy that this principle is exceptionally supported by a Biblical verse. The same may be noticed in the book Cuzari (V. xviii.), in the enumeration of the principles of faith according to the methods of Mohammedan Theologians (Medabberim); the principle of God’s Omniscience is supported by a Biblical verse, only with this difference, that in the Cuzari it is not exactly the principle of God’s Omniscience, but its proof derived from the Creation, that is supported by a quotation from Ps. xciv. The reason of the anomaly is this: Some of the opponents of this principle contend that it would be derogatory to the greatness of God if He were to take notice of the doings of each individual being. To this the reply is given: The Psalmist, who was far from saying anything derogatory of God, declared that God knows the deeds and the thoughts of each individual.
The problem how to reconcile God’s Prescience and Omniscience with man’s Free-will has of course engaged the attention of all Jewish theologians and philosophers, and, though in different ways and words, they all assume that God’s knowledge of a thing is by no means the cause of its existence. (See Cuzari, V. xx.; “Guide,” III. xx.; Saadiah, Emunoth, II. chap, ix.)
Perhaps a reconciliation is not necessary at all, there being no conflict. We should not call it a defect in God if His Omniscience were restricted to things knowable; a prescience [[221]]of things to be determined by man’s free-will is contradictory in itself, and illogical, and to say that God would not be omniscient if He did not know them, is as absurd as to say that God would not be omnipotent if He could not make twice two to be three.
On the Eleventh Principle, p. 150.
The subject of this creed has been the main thought of the lesson preached by the prophets, of the hymns sung by the psalmists, and of the narratives written by the sacred chroniclers, as has been illustrated above (p. 155) by Biblical quotations. To these may be added (1.) the song haazinu, the professed object of which was to remind the Israelites of God’s Justice whenever evil should befall them. The words which form the basis of the song, viz., “The Rock, perfect is his work,” &c. (Deut. xxxii. 4), are also at present recited at funeral rites, as צדוק הדין, an expression of our firm belief in God’s Justice. (2.) The prophet who laments over the fall of Jerusalem declares: “Out of the mouth of the Most High do not come forth the evil things and the good (i.e., man causes them by his evil or good deeds, which are the result of his own free will and not of the Will of God). Why should man complain (of what has befallen him), being master over his sins?” (Lam. iii. 38, 39).
In the Talmud the doctrine of God’s Justice is expressed thus: “Thy employer is trustworthy, that he will pay thee the reward of thy deeds” (Aboth ii. 21). “The shop is open, and the merchant gives on credit, and all who like may come and borrow; but the collectors go constantly about, and exact payment whether the debtor is willing to pay or not, for they have something to rely upon, and the judgment is a just judgment; and everything is prepared for a banquet” (Aboth iii. 20). “God does not withhold ought of the desert of any creature” (Pesachim, 118a). [[222]]
It is, however, emphatically declared in the Talmud that the reward of good deeds is given to the righteous in the future life, עולם הבא, “The reward for obedience to the Divine commandments is not to be expected in this world” (Kiddushin, 39b). “The Law says with reference to the Divine precepts, ‘Which I command thee this day to do them;’ hence we infer that their performance is to take place this day, i.e., in this life, but their reward will be received in the future life” (Abodah-zarah, 3a).
“Rabbi Elazar ha-kappar used to say, ‘Those that have been born will die; those that have died will come to life again; those that have come to life again will be judged.’ He said so in order that he himself might bear in mind, and tell others, and that it might become generally known, that God, who has formed and created man’s heart and understands all his doings, is the Judge, the Witness, and the Prosecutor; He before whom there is no wrong, no forgetfulness, no partiality, and no bribery, will one day judge. Let thy imagination not persuade thee that the grave is a refuge for thee. For without thy consent hast thou been born, and without thy consent wilt thou die, and without thy consent thou art brought to life again to account for thy deeds before the King of kings, blessed be He” (Aboth iv. 22).
The immediate enjoyment of the reward is, however, not excluded. We read in the Law, “Do this and thy days will be long;” and the Mishnah teaches, “These are the good acts, the fruit of which man enjoys in this life, whilst the full reward awaits him in the world to come: honouring father and mother, the practice of charity, peace-making between man and man, and above all the study of the Law” (Mishnah, Peah. i. 1).
The faithful Israelite is not discouraged at the sight of the successes of the wicked; on the contrary, he believes: “If to those who break the Divine laws such kindness is shown [[223]]by God, what must be His goodness to those who obey Him!” (Midrash Yalkut on Isaiah viii. 1). As regards the troubles of the good, our Sages teach that the good will receive their reward “in proportion to their suffering.” Yet pious men do not seek trouble and pain merely for the prospect of future compensation; on the contrary, they avail themselves of every possible means to secure relief, and would even renounce in their agony all compensation in the future world, in order to secure release from pain in the present (Babyl. Talm. Berachoth, 5a).