Pemikiran Yahudi Ulangan 24:19: Akeidat Yitzchak, Yesod Mora VeSod HaTorah & Sefer Yesodei HaTorah

Devarim Rabbah in Parshat Ki Teytze is explicit about how the commandments accompany man wherever he is, since they apply to food, dress, habitation, commerce, etc., in short to every conceivable matter man may at any time be engaged in.

It is written (Exodus 13) "Consecrate to Me every firstborn," and it is written (Exodus 13) "Therefore, I sacrifice," and the matter of Shabbat (Exodus 20) "For six days," and likewise the Sabbatical year and the release of slaves (Deuteronomy 15) "So that you may remember." And the commandments of Matzah and Maror, and the appointed festivals in the spring—the measurements, the firstfruits of wheat, and the offering brought before the Lord to express gratitude. And it is written (Deuteronomy 16) "Each person shall give as they are able, according to the blessing of the Lord your God that He has given you," give according to their means, as it says (1 Chronicles 29) "For everything comes from You, and from Your hand we have given to You." And He commanded (Exodus 23) "They shall not dwell in your land," and the reason is lest they lead you astray. And it is written elsewhere (Deuteronomy 20) "You shall not let any living thing live," so that they will not teach you to imitate them, and likewise for intermarriage with the nations and taking their daughters, and the reason (Exodus 34) "And they will lead your children astray." And it is said on Shabbat (Exodus 23) "So that your ox and your donkey may rest, and your servant's son and the stranger may be refreshed by your cessation of work." And the reason (Genesis 9) "Whoever sheds the blood of man, by man shall his blood be shed, for in His image God made man." And (Deuteronomy 24) "You shall not oppress a hired worker who is poor and needy, whether he is your brother or a stranger," for he is a soul to be cherished. And the reason is mentioned (Leviticus 25) "And she has no child, and returns to her father's house, as in her youth." And during the festival of Sukkot (Leviticus 23) "So that your generations may know," and the reason (Leviticus 25) "You shall not sell land permanently, for the land is Mine," and likewise (Leviticus 25) "For the children of Israel are servants to Me," and the reason (Exodus 21) "They shall not be sold as slaves are sold." And He commanded to sound the trumpets for the burnt offering, to serve as a remembrance, as they are sounded in war, as in (Psalms 47) "God has ascended amid shouting." And the tzitzit (fringes) (Numbers 15) "So that you may remember and perform all My commandments," as you see them at all times, and thus "You shall tie them and inscribe them." And it mentioned regarding (Numbers 25) the incident with the Midianites, which had two reasons: one was the matter of Peor, and the other was the scheme they devised to bring further harm to the Israelites through the seduction of the daughter of their leaders. And the reason is mentioned (Deuteronomy 23) "You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, for you were a stranger in his land," and the reason for the Ammonites and Moabites is that they did not offer you bread and water when you came out of Egypt, and furthermore, Balak was rewarded for his intent to harm you. And the reason is mentioned (Deuteronomy 17) "He shall not multiply wives for himself, so that his heart does not turn away; nor shall he greatly multiply silver and gold for himself," and it is also mentioned (Deuteronomy 17) "Nor shall he return the people to Egypt." And the reason for the Levirate marriage (Deuteronomy 25) is to carry on the family name, so that the children of Israel inherit their fathers' portion, and the reason (Deuteronomy 6) "What are the testimonies and statutes that the Lord our God commanded you?" is because we were servants in Egypt, and He redeemed us, and we are obligated to listen to His voice, as He has done this goodness for us, and furthermore (Deuteronomy 6) "And righteousness will be for us." And the reason for the Sabbatical year (Exodus 23) is that the poor of your people may eat, and the reason (Exodus 23) "You shall not make a covenant with them" is because the Levite has no portion or inheritance with you, for he serves the honored Lord, and the reason (Exodus 18) "The first of your grain, which is the best of it, you shall bring to the Lord, and it shall be a blessing for you" is that the Lord chose to pray for you with it, as in (Leviticus 22) "And Aaron lifted up his hands." And the reason (Deuteronomy 19) for the three cities is lest the avenger of blood pursue the manslayer and shed innocent blood, and the reason for execution and the remaining (Deuteronomy 17) is so that they will hear and fear and not continue to do evil, and the reason (Deuteronomy 20) "You shall not destroy its trees" is that man is like a tree of the field. And the reason for the prohibition of a fence around the roof (Exodus 22) is "You shall not put blood in your house," and the reason is "Lest the fullness of the bloodshed come upon you." The reason for mixed fabrics (Deuteronomy 22) is because everything should return to its sanctity, as explained by Rabbi Menachem Sefardi. The reason for killing the young bird (Deuteronomy 22) is when the young girl does not cry out in the city, indicating that she consented to the act, and it occurred outside the city, as when a man rises against his neighbor where no one sees him. The reason for the obligation of leaving the corner of the field (Deuteronomy 15) is because the Lord has called upon you, and the reason for loving the stranger (Deuteronomy 10) is because you were strangers in the land of Egypt. The reason for the laws concerning the orphan, the widow, and the garment pledge (Deuteronomy 15) is "And you shall remember that you were a slave in Egypt; therefore I command you this." And likewise (Deuteronomy 24) "You shall not take the mill or the upper millstone as a pledge, for he takes a man's life to pledge." And the reason for teaching them the song (Deuteronomy 31) is that it shall be a witness for them. The prohibition of consuming blood (Deuteronomy 12) is "You shall not eat the soul with the flesh," and the command is to offer it on the altar, where one soul is exchanged for another, for the blood atones for the soul. And the command is to bring every sacrifice to the tent of meeting, and the reason is that they should not offer sacrifices in the open field, as was the custom in Egypt to sacrifice to the satyrs and to put blood on the lintel and the two doorposts. The reason is explicitly stated (Exodus 23) "And the destroyer shall not come in to your houses." This was already mentioned by Moses at the beginning of his approach to speak to Pharaoh, and the reason for asking "Why shall we sacrifice?" (Exodus 5) is "Lest he meet us with pestilence or with the sword." This secret is also well explained in the words of Isaiah, and the intelligent will understand.

Now this Torah, which Moses set before the children of Israel, guides us in the path of compassion and graciousness: by its commanding us to leave leket (gleanings, viz. Vayikra 19:9), shikchah (the forgotten sheaf, viz. Devarim 24:19), and peah (the corner of the field, viz. Shemoth 22:27) to the poor and to the proselyte, to the orphan and to the widow, by forbidding us to take interest or increase from the indigent or to enter his house to take his pledge (for our loan to him), by forbidding us to take in pledge mill or upper millstone or the garment of a widow, and by commanding us (Shemoth 22:25) "If you take as a pledge your neighbor's garment, return it to him before the sun sets." Reflect upon what follows (Ibid. 26) "for it is his only clothing, his covering for his skin. In what shall he sleep?" Now if a creditor has lent his neighbor money and sees that the time (for repayment) has passed, and he has not been paid, it is his right to take a pledge. And if the debtor gives him nothing else as security, he may take his garment. And if every evening he must return it to him, there is no question that he will not be repaid. (The creditor thinks to himself:) "If he asked me for it as a gift, perhaps I might have given it to him. But he borrowed on condition to repay, and now that he does not repay, he is a deceiver, who seeks to rob and defraud his friend. And now that I have taken his garment as a pledge, why should I return it? How shall I otherwise get back from him what I have lent him? What concern is it of mine in what he shall sleep?" Thus will the creditor think. And all the philosophers and proponents of honor will agree with him. But the Torah teaches compassion and kindness and says to the creditor "In what shall he sleep?" Similarly, since the Torah has commanded the remission of debts in the seventh year (shemitah), there is no question that every man with common sense should take care not to lend his money at the end of the sixth year, knowing full well that one who borrows at that time has already resolved not to repay it. And who is the philosopher or proponent of honor who would condemn a man for not lending at that time? Yet what does the Torah say? (Devarim 15:9-10) "Take care lest there be in your heart a base thought, saying: 'The seventh year is approaching, the year of remission,' and your eye be evil against your needy brother and you not give him… Give shall you give him, and let your heart not be narrow in giving him."