Pemikiran Yahudi Nehemia 9:10: Kuzari

55. Al Khazari: This is glory indeed, and an extraordinary proof. It is justly written: 'To make Himself an everlasting name' (Isaiah 63:12), 'So didst Thou get Thee a name as it is this day' (Nehemiah 9:10), and 'In praise, in name, and in honour' (Deuteronomy 26:19).

56. The Rabbi: Didst thou not see how David introduces the praise of the Tōrāh, when he first speaks of the sun in the words: 'The heavens declare the glory of God' (Psalms 19:2). He describes how ubiquitous its light, how pure its body, how steady its path, and beautiful its countenance. This is followed by the words: 'The law of the Lord is perfect' (Psalms 19:7), etc., as if he wished to convey that one should not wonder at such a description. For the Tōrāh is more pure, more resplendent, more widely known, more exalted, and more useful still. If there were no Israelites there would be no Tōrāh. They did not derive their high position from Moses, but Moses received his for their sake. The divine love dwelt among the descendants of Abraham, Isaac, and Jacob. The choice of Moses, however, was made in order that the good fortune might come to them through his instrumentality. We are not called the people of Moses, but the people of God, as it is said: 'The people of the Lord' (Ezekiel 36:20) and 'The people of the God of Abraham' (Psalms 47:10). Proof of the Divine Influence is not found in well chosen words, in raising the eyebrows, closing the eyes during prayers, contrition, movement, and talk behind which there are no deeds; but a pure mind, illustrated by corresponding actions which, by their very nature, are difficult to perform, and are yet performed with the utmost zeal and love. It is to be found in one who, wherever he may, strives to reach the chosen place three times a year, and bearing with the greatest pleasure and joy all fatigues and expenses connected therewith. He pays the 'first tithe,' and the 'second tithe,' and the 'poor tithe,' and the expenses connected with his apparel for the Temple. He renounces the harvest in the years of release and jubilee, incurs expense for a tabernacle, holy days, and abstention from work; gives the first fruits, the firstborn animals, priests' emoluments, the first of the shearing, and the first of the dough, apart from vows and free gifts, and fines connected with intentional and unintentional sins, and peace offerings. Further offerings due on account of private happenings, impurity, child-bed, issue, leprosy, and many other things. All this is regulated by divine command, without [human] speculation. It is not possible for man to determine the relative importance of each, and he need not fear any deterioration in them. It is as if He assessed Israel, and measured them as well as the harvests of Palestine as regards vegetable and animal life. He also considered the tribe of Levi, and ordained these assessments in the desert, because he knew that, as long as they were not infringed, Israel would retain its surplus, and the Levite would not be in want. It never could come to such a pass that a tribe or family would be reduced to poverty, because he ordained the return of the whole property in the year of jubilee in the same status as it was in the first year of the distribution of the land. The details of these regulations would fill volumes. He who studies them carefully will see that they are not of human origin. Praised be He who has contrived them: 'He hath not dealt so with any nation; they are judgments which they knew not' (Psalms 147:20). This arrangement lasted during the periods of both Temples for about 1,300 years, and had the people remained in the straight path, it would have been 'as the days of the heaven on earth' (Deuteronomy 11:20).