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Re: Chulin 007: The powers of evil
Rabbi Moshe Lehrfield wrote:
>>The first answer given by the kollel is interesting; however, it implies
>>that another person can, in fact, harm another person even though such
>>harm is not preordained from above. This is very difficult for me to
>>except. Most people have a simple understanding that whatever occurs to
>>a person whether naturally or through the act of another person is
>>because the one above has decreed it to be so. Of course, there may be
>>an "exception" to this rule in the case of witchcraft, which needs
>>further clarification. There is a wonderful discussion of this entire
>>matter in Sifsai Chaim.<<
The Kollel replied:
>>Difficult as it sounds, the Or ha'Chayim that we quoted (in Bereishis
>>37:21) indeed says that a person can, in fact, harm another person even
>>though such harm is not preordained from above. I discussed this Or
>>ha'Chayim with Hagaon Rav Moshe Shapiro (Bayit Vegan) shlit'a recently,
>>and tried to argue that he doesn't really mean that the preordained can
>>be changed by another person, but that greater merit is necessary to
>>prevent damage being inflicted by a free-choosing person than to prevent
>>damage by an animal etc. However, Rav Moshe did not accept my argument
>>and said that the Or ha'Chayim's words imply that a person can, in fact,
>>harm another person even though such harm is not preordained from above.<<
Rabbi Lehrfield replies:
Thank you so much for the response. I am aware of the shita of the Or
ha'Chaim, however, I believe, that this is not the "excepted" opinion.
Furthermore, notwithstanding the opinion of Harav Shapiro, the Sifchei
Chaim (who, I understand, learned together with Harav Shapiro from Harav
Dessler) clearly says that this explanation is not the "opinion" of the Or
ha'Chaim; rather, it is limited to that one situation between Yosef and his
brothers , based on a concept similar to that of ayin harah (but in
general, even the Or ha'Chaim agrees that a person cannot harm another
unless it was preordained from above). I also heard from my Rosh Yeshiva
that there is a Kabalah from the Vilna Gaon that the "halacha" is not like
the Or ha'Chaim and that the concept of "witchcraft" is as explained by the
nefesh ha'chaim (which explanation, I did not fully understand).
By the way, there is also a Ralbag similar to the Or ha'Chaim. He explains
that the reason that the friends of Daniel (it is too hard for me to spell
their names in English) were forced to leave the fire and that they did not
want to leave the fire was because they were afraid that Nevuchadnezzer
would harm them even though G-d had just save them. (I heard the above
explanation on a Rabbi Reisman tape) .
Thank you
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