Pemikiran Yahudi Mazmur 119:25: Akeidat Yitzchak

Since "Divine serenity" and the "ultimate good" are concepts far removed from average man, it requires the use of exceptional means by G-d to prepare man for such a state, to enable him to achieve it. King Solomon, in Kohelet, has described man as contemplating the physical needs he has in common with the animal kingdom, and arriving at the conclusion that his own status in the universe is so similar to that of the animals that any distinction is negligible. (Kohelet 3,19) The gift of speech to express his thoughts nothwithstanding, both die in the end, and nothing seems to remain to show that they have ever lived. Man's ability to believe in the survival of the soul is negated by the evidence of his eyes. Scientific examinations reveal that everything remains true to its nature, and that though it may be recycled, it does not thereby move to a higher plane of existence. To believe therefore, that man can continue a life of pure spirit after his body dies, is difficult, since all we have to judge by is the fact that man is subject to the laws of physics, and will forever remain bound by them. When David prays (Psalm 119,25) "my soul that is attached to earth, keep it alive as You have said," he indicates that such occurrence can only come about through Divine intervention, is not rooted in the nature of things. The G-d who said "let Us make man in Our image," must involve Himself in making the personality survive physical death. This occurs by means of the Torah, G-d’s revealed word, without which average man cannot hope to attain the level of moral perfection insuring his soul's immortality. Only exceptional human beings, such as Moses for instance, were able to divine G-d’s will as expressed in Torah legislation, and reach a level of almost pure spirit even before G-d’s Torah had been revealed. Such outstanding individuals can supply the flame that lights the wick which is the dormant soul. Through being fed pure fuel (Torah), the whole lamp (body and soul) is enabled to function. Whereas the lamp (body) is very fragile, the wick( soul) is by its nature indestructible as long as it is fed the proper fuel. The meaning of "we will do and we will hear," which Israel exclaimed is not as is commonly understood, a preparedness to execute G-d’s will prior to having heard it, because in that case the sensible thing would have been to say "let us hear it so that we can do it." Rather, "we shall hear," refers to the readiness to execute what G-d had introduced with the words "if you will listen to My voice and observe My covenant." When the Talmud Shabbat 88, states that "a heavenly voice" exclaimed "who has revealed My secrets to human beings?," It refers to the manner in which angels express themselves, as we see from Psalms 103,20, "bless the Lord! His angels, strong heroes, performers of His word in order to listen to His voice." The angels act first, then they absorb shemiyah, hearing. The reference clearly then is not to what the ear hears (since angels have no ears to hear with, but to what the "heart" perceives. "Shemiyah,"is the beneficial result derived from the original assiyah, performance. The ultimate experience of the revelation at Mount Sinai was that the Torah says "this day we have seen that G-d can address man and still he survives." At that moment Israel achieved a quality of life that enabled it to absorb direct communication from G-d, ignoring the limitations of mortality. It made Israel quite distinct from all other "living" creatures, with whom they had had so much in common previously. From here on in, the limitations common to all other living species no longer applied to Israel. This is the "Adam" of whom it had been said "let Us make Man in Our image," whose privilege it is that "he shall govern the fish of the sea etc., to have dominion over all other living creatures." The power of speech, which is normally thought to elevate man above other creatures, is the Divine Word, the ability to be addressed directly by G-d. As the Talmud in Baba Metzia 114, expresses it "you are Adam, but idol worshippers cannot qualify for the appellation "Adam."