Pemikiran Yahudi Kejadian 5:22: Akeidat Yitzchak

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)

(1) Since Noach became a founder of mankind, similar to Adam, he is first introduced as a descendant of his ancestors. Once he has been chosen to be the sole survivor, he is again introduced, this time as the forefather of all subsequent human beings. "He walked with G-d" means that he incorporated all the virtues that indicate that man has been created in the image of G-d. His righteousness was not confined to matters of money etc., but encompassed all parts of his personality. The difference between Abraham and Noach lay in the fact that the circumcision enabled Abraham to become tamim, perfect, and to walk "before" G-d. The names of the sons are repeated since they reflect not only the fact that Noach had sired them, but their respective characters are hinted at in their names. These sons, after all, became the founders of three distinctly different lifestyles and outlooks amongst mankind. (2) The fact is that corruption of mankind translates into corruption of the laws of nature through the influence of man's actions on the universe. The statement in the Torah then underlines this connection of the upheaval in the world with the behaviour of its inhabitants. (3) Noach, who acted properly and maintained his part of universal harmony, deserved to be saved on that account. Water which is held in check constantly through Divine decree, ensuring that it stays within its bounds, is released from such constraints as it is a midah keneged midah, tit for tat, kind of punishment. Man's lack of restraint brings about the release of the waters from all the restraints they had been under. (3) The covenant that G-d "maintains" then is that the waters will not cause damage to him who has acted in harmony with the laws of the universe. "Enter the ark!" G-d has to give detailed instructions to assure Noach that essentially all species would survive, else Noach's own survival would lose most of its meaning, and at the end of the deluge he would be faced with a universe that could no longer regenerate itself. Secondly, he had to make provisions for an extended stay in the ark. (4) Man's punishment can either be viewed as a natural event, not as retribution, since as we have stated, conduct contrary to the harmony inherent in the universe will result in upheavals; or it was retribution. When one fumigates a house, having exhausted other means of ridding oneself of vermin, one's prime purpose is to keep the house in good shape. Here, too, G-d was fumigating His universe, so to speak, in order to get rid of the harmful leeches inhabiting it. Since there was no good reason to save these people, they fell victim to the need to cleanse the earth. Since earth had been created, all sins committed by man were punishable by death; only when the Jewish people accepted Torah at Sinai did they receive laws, the transgression of some of which carried a lighter sentence. Mankind had therefore been doomed, no special warning had been called for. "Noach made the ark." In spite of the tremendous inconvenience incurred, plus the fact that Noach could hardly have had in mind to build an ark large enough to accomodate representatives of all creatures, he carried out all G-d’s instructions without question or hesitation. He entered the ark before the deluge, mipney hamabul, on account of the deluge which was to occur. The forthcoming event was as vivid before his mental eye as if it had already occurred. The repetition of "on that day, Noach entered the ark" in verse 13, indicates merely that though the ark had already served as his residence, he did not know the precise date on which the deluge would start. Now that it had started, he stayed inside, and G-d closed the door from the outside. (5) The dates given emphasize that G-d waited out the one hundred and twenty years that He had given man to repent and reverse his course.