Pemikiran Yahudi Keluaran 34:19: Akeidat Yitzchak

This too however, is only the ultimate physical objective. The ultimate spiritual objective, which lies still in the future, is the eventual establishment at the hands of G-d Himself, of the Temple that is to endure for all times. At that point,"the Lord will reign forever more,” will have become reality. (4) Possibly, as we have learned from the Kabbalah, the name aleph dalet nun yud refers to the sanctuary which will be identical with His name. As Moses had once requested in Exodus 34,9, " may A-D-N-Y walk in our midst." The ultimate image we have of mikdash, Divine Sanctuary, is that of "MY name is in its midst," meaning a time when G-d’s name will be central to the Jewish people's very existence, daily. Since it is the custom of composers to briefly summarise the essence of the event that they have described in their poems, the words "for the horse of Pharaoh came" (verse 19) describe the main events of kriyat yam suf, the splitting of the sea, in order to impress this once more on the minds of the readers. (5) It is obvious that it was difficult to get the Israelites to move towards the desert now. They had expected to live according to the norms of Egyptian civilization. When G-d makes them thirst for water, it was to make them look forward to Marah, the place where they could quench their thirst. (6) The fact that the bitter waters were turned into sweet waters, was to demonstrate that that which G-d supplies can become palatable very quickly, though it may be quite different from what they had been accustomed to. The wood Moses threw into the water was symbolic of the Torah's ability to change the unpalatable into something sweet and palatable. (Eytz chayim hee, she is the tree of life) The Egyptians' problem had been that they suffered from a stubborn heart. (Here I have allowed the heart of Pharaoh to remain stubborn" Exodus 4,21) In order to make it easy for the Jewish people to observe His ordinances, G-d now says to them "if you listen to My commandments (even if you do not understand them), you will do what is right. Subsequently, ve-ha-zanta, you will hearken (7) with understanding and also observe the chukkim the statutes for which I have not revealed a rationale, and which you do not yet appreciate. As a result of this, i.e. faith in G-d, you will be spared all the afflictions with which I have afflicted the Egyptians, since I am your Healer."