Pemikiran Yahudi Ulangan 11:2: Akeidat Yitzchak, Yesod Mora VeSod HaTorah, Duties & Derashot HaRan

Since it is the Torah's purpose to warn against all these temptations, Torah being the antidote is known by three names corresponding to the three types of temptation. "Chayim," life, "Torah," teaching, " mussar, 'discipline. Inasmuch as Torah is the antidote against all dangers, it is called "life." "For she is your life." (Deut. 32,47 et al) Inasmuch as Torah is the antidote to all deceptions and misrepresentations, it is called "a teaching", "instruction", something that teaches true values. Inasmuch as Torah is the antidote against bad habits and a tendency to indulge oneself, it is called "a discipline." "Know this day that just as a father disciplines his son, so your G'd disciplines you." (Deut. 8,5 et al) Solomon sums it up in Proverbs 6,23, "for the commandment is a lamp, the law is light itself, and reproofs are the way of life." Only the pursuit of all three aspects of Torah will guarantee man the proper exercise of free choice granted him by his Maker.

Furthermore, there are commandments that are not obligatory for everyone, but only one individual can fulfill them on behalf of the public. For example, sounding the shofar on Yom Kippur and Memorial Day, the daily burnt offering, additional offerings, the public Torah reading, and similarly, one judge is sufficient to rectify all the perversions in a public setting. Each person is obligated to improve themselves, recognize the commandments of the Creator who formed them, and understand their own actions. Then they will know their Creator. Thus, Moses said, "Show me Your ways, that I may know You" (Exodus 33:13), and the prophet said, "Let not the wise man boast in his wisdom" (Jeremiah 9:22), indicating that true wisdom is to know God. It is written in the Torah, "You shall know this day and consider it in your heart" (Deuteronomy 11:2), and David said, "Know the God of your fathers and serve Him with a whole heart" (1 Chronicles 28:9), for this is why humanity was created. And after one has rectified themselves, they may rectify others if they are able. Our ancient sages, may their memory be blessed, knew the secrets of the Divine Chariot (Merkavah) and the measurement of celestial heights. However, it should be emphasized that they only expounded upon these matters. Their words require interpretation, just as the words of the Torah do, as it is written, "Let us make man in our image, after our likeness" (Genesis 1:26). In the prophecy of Ezekiel, it is described as "the appearance of a man from above" (Ezekiel 1:26), and it further states, "in the likeness of the appearance of the glory of the Lord" (Ezekiel 1:28). At the end of it all, this book [the Sefer Yetzirah] alludes to this secret.

The self accounting for people in their religious and secular matters varies according to their level of perception and intelligence, and clarity of understanding and every person is commanded to deliberate with his soul (i.e. bodily soul/instinct/will) as to what are his duties in the service of G-d, in accordance with his recognition of the favors of the Creator, whether collective or individual as the verse says: "And know this day; for I speak not with your children that have not known, and that have not seen... but your eyes have seen all the great work of the L-ord which He did" (Devarim 11:2-7). The verse means to say, that the claim from the Creator on you is stronger and more evident than the claim on your descendants who did not witness the miracles of the Creator, since you witnessed them with your own eyes, and only you were bestowed these great favors and were spared from the plagues of Egypt, and of Korach. But your descendants were not present, therefore you are more obligated to serve G-d on account of them.