Pemikiran Yahudi Imamat 19:15: Akeidat Yitzchak, Nineteen Letters & Guide for the Perplexed

The Torah demands on repeated occasions that we rid ourselves of negative virtues such as hatred, jealousy and the like. Not only are we commanded "do not hate your brother in your heart," (Leviticus 19,17) but we are even commanded to physically assist our enemies in loading or unloading his donkey, should the occasion demand it. We are asked to lend or to give alms repeatedly to the same people even, and to avoid doing so out of a feeling of distaste for such beggars. All this is designed to refine our character. We must not bear tales, avenge unneighbourly behaviour, and similar commandments. The Torah states as the general purpose of the legislation "so it will be good for you; so you will be well off; so it will be good for us." In other words, those who perform these mitzvot will refine their character by doing so. Not only will one merit external benefits from the performance of such social commandments, i.e. reward, but there will be an additional benefit for us, the improvement of our personality. Whenever the Torah considers a particular commandment of special importance, it repeats the demand to observe such a mitzvah. Sometimes the demand is repeated even more than twice. We are told "do not pervert justice, listen to both sides when sitting in judgment, do not give preferential treatment to either rich or poor, pursue justice with fairness." The greater the negative impact if one should fail to observe certain commandments, the greater the emphasis the Torah places on its observance. In fact, inheritance of the land of Israel is made conditional on the observance of these social statutes. Study of Torah is one of the categories of mitzvot that are the foundation of personal and national well being. This is so, since it not only leads to the development of positive virtues, but also helps us avoid the many pitfalls man is exposed to. For that reason, the mitzvah of Torah study is not like kan tzippor, something to be observed if it happens our way, yet not something that needs to be sought out, but it is a duty incumbent upon each of us at all times, and applies practically within any environment we may find ourselves in. It is immaterial whether a person is highly placed or in very modest circumstances. Joshua (Joshua 1,8) is commanded to have access to a sefer Torah, Torah scroll at all times. Kings are to write it and study it. (Deut. 17,18) History shows that whenever a Jewish king treated Torah as a most precious possession and source of inspiration, so did his people. On the other hand, as soon as the king ignored the Torah, the people were not long in following suit. The result was usually disastrous and not too long in coming. The reason the king is elected as a model for how to treat Torah, is simply that the king's safety is symbolic of the security of the entire nation. When the aging David could not longer actively participate in battle without endangering his life unduly, his generals were most concerned to keep him in a safe place, pointing out that his personal safety was the key to the nation's success in battle, and to the maintenance of morale among the population. (Samuel II chapter 8) The Talmud in Erchin 17, states "each generation according to its leaders." The meaning is that the fate of the generations is in large measure due to the actions of its leaders.

Chukkim. — Arbitrary or apparently inexplicable Statutes. — The same thoughtful regard which you show to man, show as well to every lower being; to the earth which bears and sustains all; to the world of animals and plants, to your own body, to your own mental faculties, to your "ego," that which is most of all your own. It is the same justice which you owe to other human beings. What in the case of the Mishpatim results from the concept of identical personality, flows here from the fundamental notion of equal subordination to God, who defends all which is lower in order and subject to you against your caprice and the ebullitions of unregulated will. Your duties towards humanity are more intelligible to you simply because you have only to think of yourself, your own views and feelings, in order to recognize and sympathize with the demands and needs of your fellow-man. Could you put yourself as thoroughly in the place of other beings, could you even understand the conditions of the union and the combined activity of your own body and soul, you would find it as easy to comprehend Chukkim as Mishpatim. They ask of you to regard all beings as God's possessions; destroy none; abuse none; waste nothing; employ all things wisely; the kinds and species of plants and animals are God's order; mingle them not. All creatures are servants in the household of creation. Respect even the feelings and desires of beasts. Respect the body of man even when the personality has departed. Respect your own body as receptacle, messenger and instrument of the spirit. Limit and subdue your impulses and animal actions under the law of God that they be used in a manner truly human and holy for the upbuilding of the holy purpose of the human race, that man sink not into a mere beast. Respect your soul in nourishing your body; give the latter only so much and such food as will permit it to be a pure, obedient messenger of the world to the soul, of the soul to the world, but not such as to produce sluggishness or sensuality. Therefore conceal and elevate, do not esteem too highly thy animal part, in order that in the end all contradictory dispositions be eliminated from you, and even the beast-like become truly human. Finally, respect yourself in your purest emanation, your word.

Another signification of the word is “attention and regard.” Comp. “Thou shalt not have regard (pene) to the poor (Lev. 20:15); “And a person receiving attention (panim)” (Isa. 3:3); Who does not show regard (panim),” etc. (Deut. 10:17, etc.). The word panim (face) has a similar signification in the blessing, “The Lord turn his face to thee” (i.e., The Lord let his providence accompany thee), “and give thee peace.”