Pemikiran Yahudi Mazmur 102:15: Akeidat Yitzchak & Kol HaTor

Some philosophers thought that true love can exist only between opposites. Dry earth requires and longs for water, moisture. Water laden skies, clouds, need to empty themselves on earth. On the other hand, all craftsmen are jealous of one another. Aristotle on the other hand holds that likes are attracted to each other. Starlings keep company with ravens as they are of a kind (Chullin 65). Since G-d is neither similar to man nor totally his opposite, some hold that a love relationship with G-d is impossible. But the prophet Maleachi 1,2 says, "G-d says I have loved you Israel, and I have hated Esau... How can you question this?" (based on the premise that I am neither like you nor your exact opposite. More about this in chapter 90). The fact that two brothers (Jacob and Esau), who by nature should be similar, are treated so differently, proves that character traits rather than genetic affinity, i.e. outwardly similar human beings, determine between whom love occurs. Love has positive and negative aspects. Inasmuch as even trees have been compared to humans, especially fruit-bearing trees, their destruction has been prohibited (Deut. 20,19). Animals which share even more with human beings than trees, seeing that they are living creatures, must not be destroyed needlessly and must not be made to suffer even when their destruction is in order and serves a higher purpose (Baba Metzia 32). Examples are consumption by humans, which is restricted in the case of the mother animal and its young, which are not to be slaughtered on the same day. Mother birds must be dispatched before the newly hatched chicks may be taken. An animal needs to be at least eight days old before it may be slaughtered as a sacrifice to G-d, etc. Such considerations apply in even greater measure when dealing with fellow human beings, regardless of any formal agreements to that effect. Torah legislation, when dealing with the status of gentile slaves, is most specific in detailing the degree of concern that must be shown for the physical well being of such a slave. This mutual love for fellow human beings is observed in increasing measure when these humans are part of the same race or environment. The Torah emphasizes the positive aspects of love by commanding "Love your fellowman like yourself," i.e. when that fellowman is similar to yourself (Leviticus 19, 18). Love is not demanded for those utterly unlike you, such as animals etc. In fact, the feelings which we reserve for things or creatures unlike us is not love, but goodwill, pity etc. (see Psalms 102). We relate to the stones of Zion as something that we "want," not as something that we "love." The latter term would be a complete misnomer for phenomena not on our level. When Isaac asks Esau for "delicious dishes the way I "love" them" (Genesis 27,4), the term "love" does not describe the dishes, but the people whom he loves. He is saying to Esau, "When you do what I like....l will love you." Proof of this is found in the verse (Genesis 25,28) "Isaac loved Esau because he carried venison in his mouth." The term "love" cannot rightfully be applied even to parts of the body. Such parts become "nirtzah," appreciated, and may become the instrument through which their owner becomes "beloved." The term " ratzon," goodwill, appreciation, refers also to the parts of whole things which qualify for "love." For instance, Psalms 19, 15, "May the words of your mouth engender goodwill." The term "love" is reserved for the whole person. "Love the Lord your G-d;" "Love your fellowman like yourself,” i.e. identification with the other party is love. Such an identification is based on a complete appreciation of the other's qualities. This is what G-d describes when He said to Abraham, "Take your son, your only one, the one whom you love." (Genesis 22,2) Love cannot survive when one of the parties undergoes a drastic change either in moral or physical stature. Jonathan volunteered to become David's deputy, to enable his love for David to survive (Samuel I 23,17). For the appreciation of the foregoing, G-d required a covenant from the Jewish people, in order to maintain the love relationship that existed and to warn Israel that unless a mutuality of interests and the deeds arising from that mutuality of interests was maintained, the love relationship would disintegrate. The factors which were mutual, i.e. the common denominator between G-d and Israel, were Torah, Sanctuary (temple), and Priesthood. These factors were needed to ensure that by concentrating on them, both G-d and Israel would maintain their identity of purpose. When people try to upset this love relationship others have with G-d, it is like craftsmen who are jealous in their hearts of fellow craftsmen, seeing that we are all children of one father.

(Ps. 81:6) “He placed it as testimony in Yosef when He went forth over the land of Egypt -- This means that the rulership of Yosef overcomes every impure spirit, and the task of Mashiach ben Yosef is to drive away the impure spirit from the Land by gathering in the exiles, rebuilding Jerusalem, and planting the desolate areas. Thus the Gaon hinted at the following principles: Return to your cities -- in gematria these words equal a testimony in Yosef [643]; likewise, [643] build Jerusalem; likewise [643] for the time has come to favor it [/to plant it]. The word means planting, as is written , which means planting a desolate place. See above (#73) on the aspect “who will ascend the mountain of God” (in connection with this too, see the Gaon’s hint regarding his own mission: in gematria equals [479].