Pemikiran Yahudi Kejadian 17:1: Akeidat Yitzchak, Derush Chiddushei HaLevanah & Horeb

When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)

In the opening Midrash, the point made is that Jacob wanted to tell his children that at the end of the exile, redemption will come regardless of the quantity or quality of mitzvah input. This was to serve as consolation for all the hardship in store for the Jewish people. G-d’s objection, expressed by the words, "You have not invited Me," is based on the fact that such revelations will result in decreased motivation of the Jewish people to serve G-d in the interval, the time prior to redemption, seeing that redemption is a foregone conclusion anyways. When Jacob realized the nature of G-d’s objection, he hastened to make his sons take the oath of loyalty, so that there could no longer be a question of the willingness or obligation of his descendants to remain loyal to G-d in the time preceding the redemption.

Since the Torah had made a point of outlining that the people should conduct their own affairs in the previous chapter, the restrictions on methods that may be used must be outlined also. The king, though instructed to consult G'd via the breastplate of the High Priest, must not resort to consulting other media such as oracles, commonly employed by the previous rulers of the land of Canaan. In fact, such soothsayers must not be tolerated in Jewish society and must be put to death. G'd will provide prophets for His people who will grant them an insight into what the future holds when He deems such knowledge to be useful and necessary. Should there be someone who claims to be a prophet but is in reality an impostor, he must be executed. The entitlement to have prophets stems from the laudable sentiments expressed by the people on the occasion of the revelation at Mount Sinai. At that time they had wished to be addressed by Moses rather than by G'd Himself, an experience they had found too terrifying. Anyone demurring against a true prophet would be held responsible by G'd, since that kind of guidance had been introduced in answer to the people's own request. The entire Parshah then has discussed various aspects of leadership here on earth, and it is the Torah's goal to establish a system of leadership in our society that is patterned on the kind of justice and leadership that exists in the celestial regions.