Pemikiran Yahudi Amsal 3:16: Akeidat Yitzchak & Duties

The instructions concerning the details of the appearance of the menorah which are given before its construction, then again while its construction was in progress, and finally- at least partially- in Parshat Beha-alotcha when the lighting of the menorah is commanded, pose the problem "why all this emphasis on the details?" Since none of the legislation in the Torah contains superfluous detail, it must be that the details are very important if they concern nothing more than a vessel that serves as the vehicle of a mitzvah, not the mitzvah itself. Why do we need to be told at that point that the construction of the menorah conformed to its blueprint? Who was it that carried out its construction? The craftsman who made it is referred to only by the words "he made it." The subject is nowhere mentioned by name, however. Why does Aaron need to be praised for not making any changes? Were the problems of cleaning the menorah so extraordinary that changes in its construction seemed to have been called for? Even stranger is the Midrash Tanchuma in Parshat Beha-alotcha, according to which Aaron was told that lighting the menorah was a commandment which would never become redundant, whereas offerings on the altar would cease with the destruction of the holy temple. Did not everything cease at that time, including the lighting of the menorah? Maimonides' answer that the Midrash refers to the lighting of the Chanukah lights seems far fetched. Aaron's mind would hardly have been put at rest by being told that a minor Rabbinic ordinance in the future would compensate him for not participating in the offerings that had been brought by the princes in which his entire tribe had not been represented. This is especially so, since even during the seven days of the inaugural service in the holy tabernacle, when Moses himself performed the sacrificial rites, Aaron's mind had already been troubled. This in spite of the fact that he would perform many more such sacrificial rites in the future. We therefore have to look further in order to understand that particular Midrash. There is a basic difference between the way man looks at things and in the way G-d looks at things. Man begins with the phenomena that he sees and hears, and proceeds by means of those phenomena to comprehend or assume the existence of other less familiar phenomena. Such unfamiliar phenomena may exist only in the abstract, never to be perceived visually or aurally. G-d, on the other hand, proceeds in the opposite fashion. Sof ma=asseh bamachashavah techillah, the final product had been envisaged at the very outset. This is the way He operates. Every manifestation of any phenomenon represents merely a step planned and necessary to lead to the ultimate total structure. Having planned the final product, He comprehends the significance of every step, every constituent part, even if it is apparently unrelated to the whole. He is aware that such a phenomenon is indispensable, an integral part of the whole to be revealed later. On his way to the inner sanctuary, man, observing the sacrificial rites of the burning of animals which symbolise removal of sin etc., begins to comprehend that the inner sanctuary must be approached only in a state of purity, after washing himself from the copper basin placed in front of the sanctuary. Inside the sanctuary are found the holy vessels of which the menorah represents the concept of enlightenment, wisdom, which though one, seeing the menorah has been hammered out of single chunk of gold, nevertheless contains seven arms, branches. These seven arms suggest seven different disciplines of wisdom and knowledge. Indeed, the wisdom that Solomon (Proverbs 9, 1) refers to, is the Torah itself. We find this also in chapter six of Proverbs, where we read "a mitzvah is a light, whereas Torah is the source of enlightenment." The menorah of the spiritual forces in our world is represented by Torah. It guarantees meshivat nefesh, (Psalms 19,8-11), the return to eternal life by the soul. The six arms are mentioned alternatively left and right, representing the physical forces, (left) and the spiritual forces (right). The words "testimony, mitzvot and judgments," refer to the three arms on the left, whereas the words "mandates, reverence and more desirable than fine gold," refer to the three arms on the right of the stem of the menorah. Simple man does not dream of, or aspire to greatness- even in this physical world. "The testimony of G-d is faithful," teaches that this does not hold true in Judaism. An inferior position in this physical world, does not constitute a barrier to reaching one's perfection, Divinely inspired goals. Machkimat peti,” it makes even the fool become wise." Torah promotes that kind of inspiration. The princes which govern this physical world are the willpower and freedom of choice which enable man to aspire to lofty heights in spite of lowly physical surroundings. Since man may have suffered corruption due to other material forces that interact with him, pikkudim, mandates are needed to counteract the inroads made by the aforementioned forces. The purpose of these pikkudim, is to make the positive character traits the norm rather than the exception. mitzvah, are those commandments which ennoble our lives on earth by constituting a symbolic link with our destiny, our relationship with G-d. Examples are tefillin, (phylacteries), tzitzit (fringes), mezuzah, lulav and others. "Enlightening the eyes," refers to the thoughtful performance of the commandments. Yir-ah, refers to the reverence which we demonstrate when we perform commandments which we are unable to rationalise. We demonstrate our obedience to G-d whose superior wisdom we acknowledge by performing these mitzvot. Omedet la- ad, endures forever, means that part of the Torah remains an eternal moral and intellectual challenge. Mishpatim, judgments, refers to the penalties in store for those who choose not to observe the legislation of G-d as revealed in the Torah. This reference is made especially to past generations whose failure in this respect resulted in their being punished in a manner that fitted their crimes. Tzadku, were just. The justness of the punishment suffered by those generations is apparent to the student of history, i.e. the history described in the Torah. Hanechemadim, that are more precious than fine gold, refers to the statutes whose purpose it is to assure us a reward in the world to come, a reward far greater than any material possessions in this world. The symbolism contained in the merit, the right to kindle the menorah which represents man's attempt to perfect himself, becomes clear then. Keeping to the exact order in carrying out this task is laudable since so much depends on its outcome. Just as the name menorah for the whole candelabra suggests enlightenment, its parts, i.e. stem, arms, chalices, and flowers suggest their respective functions. The stem is used to acquire wisdom; the chalice to be the receptacle of such wisdom; the flower suggests additional wisdom sprouting forth once the fundamentals have been observed properly. The height of eighteen tefachim, handsbreadths, represents the height of a man of average height. The number eighteen is symbolic of the word chay, alive, i.e. its numerical value. Man's intellect is divided into two categories, each of which is subdivided into three parts. There is practical as well as speculative reason. The practical reason deals in the first instance with man's personal concerns, in the second instance with the concerns of his household, and in the third instance with matters affecting the society in which he lives. Similarly, speculative reason. In the first instance, man identifies his own feelings and senses. In the second instance, he learns to determine the validity of all these sensations, whether the information they convey to him is true. (i.e. can one trust one's senses?) In the third instance, man acquires the ability to understand the interrelationship between all these phenomena. This third stage is generally known as beenah, insight. The three arms on the right side of the menorah represent the three kinds of speculative reason, whereas the three arms on the left side of the menorah represent the three levels of practical reason. The "knobs" on the stems are to be seen as "way stations." Since attainment of insights is achieved only gradually, step by step, these knobs represent the steps in man's intellectual progress.

(1) After completing the legislation about the various offerings that have to be brought in the tabernacle at various times of the day or year, and a list of whose function it was to bring these sacrifices, the Torah concludes by giving details of a fundamental service, i.e. the preparation of the menorah mornings and evenings by the priest. In Parshat Tetzaveh the service of the menorah is mentioned only to account for the need of priestly garments. We are told there that one does not appear in the tabernacle without proper garments for the service. (2) Similarly, once the menorah service has been mentioned, the service of the shulchan, table, is mentioned also. This is in line with what our sages mention on frequent occasions, "the menorah is in the South, the Table in the North," i.e. these two furnishings of the tabernacle perform functions which are mutually complementary, on opposite sides of the sanctuary. They are like opposite sides of a human being, one is unthinkable without the other. Or, as Solomon says in Proverbs 3,16, "long life on its right, glory and riches on its left." (3) Since the book of Leviticus deals with the superior character of the Jewish people, the way we have to refrain from contact with impurities more than any other nation, culminating in the special laws about foods, physical purity, holy days etc., the story of the blasphemer explains what could be the background of a person who does not fit the mould of the Jew, as envisioned by the whole book of Leviticus. If a Jewish woman forms a liaison with a gentile, such results as the blasphemer are possible. The Torah wishes to teach the functional wisdom of being selective in the choice of one's life partner. In other words, if we preserve G'ds light, we need worry less about the results of our marriages. (4) The quarrel between the two men concerned their rights of inheritance based on their respective ancestry. We find Yiphtach being chased away by his half brothers for similar reasons. (Judges 11,1-3) It is reasonable to assume that the blasphemer, having lost his claim before the tribunal of Moses, was not content to curse his antagonist or the judge, but vented his rage against the system, i.e. against G'd the legislator. Thus we get an insight into the background of the sin. (5) Since cursing G'd is certainly worse than cursing one's parents, a sin which carries the death penalty, there was a prima facie case for the death penalty. Since however, mere logic is not sufficient reason to impose a death penalty, and such a penalty must be stated in the Torah explicitly, they had to bring the blasphemer before Moses to enquire what precisely his penalty should be. Possibly, since he was a proselyte, being the issue of an Egyptian father and a Jewish mother, there had been some question whether Jewish law applied to him in every respect. This is the reason it is emphasized later, that the penalty is identical for both stranger and natural born citizen. (6) The placing of the witnesses' hands on the victim, expresses their conviction that not the witnesses cause the death of the victim but his own sin has caused it. (Rashi) The major reason however, is that since the witnesses had perforce to repeat the exact words used by the blasphemer when they gave their testimony, something extremely distasteful to them but required by halachah, (Sanhedrin 56) they symbolically return that utterance to the head of the accused. In this way they can feel free of the sin of having themselves uttered the words of the blasphemer. (7) Since it is a cardinal sin in any religion or nation to curse its deity, ish ish, anyone, wherever, whenever, it follows that for a Jew to do so when it involves the only true deity, the perpetrator will be executed, etc. The emphasis "the stranger and the natural born citizen alike," is to underline that someone should not think that this man had been so severely dealt with only because he was a stranger. (8) Our sages stipulate that murder is less serious than causing someone to commit a sin. (Sifrey Ki Teytze 31, section 872) In the former case, one only kills the body; in the latter one causes death to both body and soul. (9) The juxtaposition in our Parshah of killing a person, and killing an animal, emphasizes that causing death may involve more than killing the animalistic soul in man; one may terminate one's nefesh, soul. The Torah is thus talking about someone who causes the other person to sin, thus leading him to this dual death. Since it is inconceivable that the killer should wind up in olam haba, the world to come, whereas his victim should be condemned to eternal oblivion, the penalty for such cases is mot yumat, execution of the machti, the one who caused the death through having caused the victim to sin, as well as the simultaneous loss of olam haba of the machti, the one who caused the sin. However, when an act of murder is merely like that of killing an animal which has no olam haba to lose in any event, then the payment exacted is only nefesh tachat nefesh, animalistic life in return for animalistic life. In other words, only the body of the killer is executed, since his victim has not lost his share in the hereafter through the deed of the killer. The sequence of the verses is clear then. The blasphemer is a machti, since those who hear him and do not react are grossly guilty themselves, both in body and in soul. They have to remove that guilt by testifying and placing their hands on the sinner. Once we deal with the levels of punishment that fit the level of the crime, the remaining verses also fit into the picture. (10) In Mishpatim, the personal injury legislation deals only with material losses sustained, i.e. earning capacity, loss of dignity etc. Here we deal with loss of stature of a person due to injury inflicted. A priest, for instance, cannot perform service in the temple once his body has become blemished. Therefore, considerations such as pain due to burning and other personal injuries are not mentioned in this context. The payment for an animal includes not only the value of the meat, but must include replacing the animal with one of comparable work capacity. The words "you shall have one law," refer to a comparison for restitution purposes between killing an animal and killing a human being. The equality before the law of both stranger and natural born citizen, extends both in regard of capital offences and in respect of offences involving financial or property damages. (11) The verse "and the children of Israel did as the Lord had commanded them," refers to the acceptance by Israel of the newly enacted legislation from that time onwards.

(1) The seventeen years in Egypt were also part of the years under the special Providence of G-d; although Joseph did provide for his father, he did so as an instrument of G-d’s Providence, as he had said himself, "Not you have sent me here, but G-d." The line, "Who has been my shepherd until this day," refers to G-d’s Providence during those last seventeen years. The word hazeh, this, equals seventeen in numerical value. (2) "Do not bury me in Egypt!" Since we have pointed out earlier that during one's lifetime an ever increasing bond is forged between body and soul, and that this bond is not completely dissolved at death, but takes twelve months until it is completely severed, Jacob did not want the remains of his soul to be connected with Egypt for any part of this period. Compare Shabbat 152, "The soul ascends and descends during the twelve months after the body ceases to function." The importance of the place of burial and how it facilitates the ascent of the acquired spiritual qualities of man, has been discussed in Chapter twenty-two. Jacob did not even want to be interred in Egypt temporarily, being afraid that re-interment would be postponed indefinitely; therefore, he said, "As soon as I die, I want to lie with my fathers; carry me out of Egypt and bury me in my father's grave." By replying, "I will do as you say," Joseph implied that his father's wish was more compelling than any oath. Jacob insisted on an oath however, to enable Joseph to tell Pharaoh that he had sworn an oath, should the latter make any difficulties. The fact that Joseph had to tell Pharaoh, "My father has made me swear an oath" shows that Jacob's fears were well founded. When Jacob recalled the vision he had had at Looz, he tells Joseph that he had learned two things on that occasion. Firstly, that there is a connection between the blessing and residence in the land of Israel. Secondly, that at least part of that blessing applied to him personally, not only to his future issue (vayevarech oti, He blessed me). Therefore, the promise of possession of the land applied only to the future. For this reason, Jacob starts once more "He said to me" as a separate communication from G-d (48,34). Jacob realized that the meaning of the second part of the blessing was that just as his children would remain "alive," so would he remain "alive," which is part of the meaning of our sages' statement that "Jacob did not die." (4) On that occasion, at Bet El, we find that G-d blessed Jacob by saying, "Nation and community of nations will stem from you" (35,9-13). Apparently, this referred to children as yet unborn. Since only Benjamin had not been born yet at that time, Jacob was entitled to apply the second part of that blessing to himself having been promised more children. Joseph's two sons therefore could rightfully be considered as belonging to Jacob. Although they had been born in Egypt, the promise to Jacob had been made while he was in the land of Israel. Future events which dictated that the tribe of Levi would be separated into a separate unit with special functions, thus depriving the encampment of the children of Israel of one of their twelve armies, necessitated that Levi be replaced. Since Jacob allocated a double portion to the firstborn in the inheritance, he thus appointed Menashe and Ephrayim to represent the share of Joseph. Jacob did not discuss future children of Joseph then, but the words "And your offspring," refer to his grandchildren and his great grandchildren. We find the latter being counted as heads of tribal families in Numbers Chapter twenty-six. This shows that Menashe and Ephrayim, though belonging to a later generation, are given the same status as Reuben and Shimon. There cannot, therefore, be a question of non-fulfilment of a promise of future children for Joseph. (5) The fact that Rachel died almost immediately after Jacob had received that blessing, made it clear to him that this blessing could not have referred to his having any more children. The line, "When I came from Padan Aram, Rachel died etc.," is introduced as justification for appointing Menashe and Ephrayim as sons in the forthcoming distribution of the land of Israel. (6) Jacob saw a number of people around his bedside, not recognizing them. The Torah reports that they were Joseph's sons, but Jacob had not realized this until told by Joseph "these are my sons,” the ones born to him in Egypt, prior to Jacob's arrival. He had now brought them so that they could receive the blessing discussed previously. Jacob asked that they come closer so that perhaps he could recognize them despite his failing eyesight. The kissing and embracing substituted for his inability to see, just as in the case of his father Isaac, when Jacob had received the blessing (Genesis Chapter 27). Jacob expressed his satisfaction at having been granted not only reunion with his son Joseph, but at having seen his children also. When Joseph saw his father like this, in a happy frame of mind, he removed the children from his father's knees to position them so that they could receive the blessing in order of their seniority. (7) After Joseph had already heard his father give Ephrayim precedence when he compared his position to that of Reuben, although Ephrayim was the younger, Joseph, thinking his father had erred, placed Ephrayim on his right side. When, despite the way Joseph had positioned the children, Jacob crossed his hands, it became clear that Jacob could not have erred previously when he mentioned Ephrayim ahead of Menashe. The words of the Torah "And he was the younger," in describing Ephrayim, are not to be understood as "although he was the younger," but rather as "because he was the younger." It is clear that G-d did not intend for Jacob's left hand to come to rest on the head of Ephrayim. Jacob was presumably inspired by the order in which G-d had blessed him at Looz "be fruitful and multiply; the "be fruiful" came first. Since the name "Ephrayim" is derived from the same root as the word "fruitful," Jacob took this as his cue. The fact that the right hand represents the more important activities and achievements is well known and already documented in Proverbs 3,16, "Long life from its right, wealth and honor from its left." The word sikel seems the same as we find in connection with Achitofel (Samuel II 15,31), "Please make foolish the advice of Achitofel." It does not seem to matter whether the word is spelled with the letter sin or samech. The Torah tells us that the fact that he crossed his hands indicated that Jacob himself had not known who the firstborn was. He blessed Joseph." Being blessed in the name of G-d is a three-stage process: 1) The wish for successful spiritual development. 2) The wish for the material blessings which enable one to devote oneself to one's spiritual progress. 3) Protection against negative influences that stand in the way of one's achieving one's spiritual objectives. (8) Concerning the first portion of the blessing, Jacob said, "The G-d before whom my fathers have walked." Concerning the second portion of the blessing, he said, "The G-d who has been my shepherd." Concerning the third portion of the blessing, he said, "The angel who has acted as my redeemer etc." The line, "May my name be proclaimed through them in the name of my fathers," is confirmation that Ephrayim and Menashe are going to be treated like the other tribes. (9+10) "My name will attach to them." Joseph's objections were not based on begrudging Ephrayim the blessing; rather, he believed his father had erred in placing his right hand on Ephrayim, and that if so, the blessings might not be fulfilled since they had been given based on a mistaken premise. He felt that just as his father had remained unaware of what the brothers had done to him, so he might be unaware now as to which of the sons standing in front of him was the firstborn. Jacob's answer, stressing twice, "I know, my son, I know," reassures Joseph on both counts, tells him that his father is well aware of what the brothers had done to him. He also tells him that he is aware that Menashe would become a tribe on account of his being the firstborn, however the younger one would achieve even greater status, though not at the expense of the older one. (3) Apparently, Joseph was mollified, and when Jacob said, "With you Israel will bless," this indicates that Joseph joined in that blessing. Jacob's saying to Joseph, "I will give you one Shechem additional to your brothers," refers to the city that had been conquered by Shimon and Levi. When the Almighty gives territory to Israel, no one can claim it as his own, since they have not conquered it. Shechem, however, had not been given, but had been conquered. It, therefore, became the property of the conqueror and his to dispose of as he saw fit, seeing it was not part of the land promised to the children of Israel as a whole, as a gift from G-d. When David mourned Saul, he mourned the fact that it had become necessary to fight against Israel's enemies militarily, i.e. "to teach the sons of Yehudah the use of the bow" (Samuel II 1,18). This need had first manifested itself when Israel had been attacked by Amalek, and Moses had to tell Joshua to go and select fighting men. When at the end of that episode, the victory is described as, "He weakened Amalek by the sword;" the reference is to all conquests based on merely military superiority. Human conquest, by definition, is "weak," as compared to territory that is acquired by the direct intervention of Providence on our behalf.