Pemikiran Yahudi Yesaya 1:27: Akeidat Yitzchak, Kol HaTor & Netivot Olam

The strength of the king loves justice." (Psalms 99) Midrash Tanchuma on this Parshah writes "Moses said to Israel: "here G-d has given you His Torah. If you do not accept the social legislation, He will take it away from you. Why? Because He has given you the Torah only on condition that you carry out the social legislation contained therein, as it says "the strength of the king loves justice." If you carry out the laws that apply between man and man, He will restore your Courts of Law and your temple, as it is written "I will restore your judges as of old." Afterwards it says "Zion will be redeemed through justice and its returnees through righteousness." (Isaiah 1)

We find the following statement in Midrash Rabbah Parshat Eykev, concerning the covenant between G'd and Israel: Rabbi Shimon said "what is this subject comparable to? To the king who married a lady of aristocratic descent." She brought two irises with her into the marriage. Therefore, the king also gave her two irises. When his wife later on lost those flowers, her husband took his flowers back from her also. After a while , when his wife had regained her standing, she restored the flowers and the husband also gave her back his flowers. You will note that Abraham bestowed two qualities on his children, i.e "righteousness and justice." (Genesis 18,19) To match this, G'd had equipped Abraham's children with two qualities also, "loving kindness and mercy," as it is written in Deut. 7,9, "and He will preserve for you the covenant and the kindness. It is further written in Deut. 13,18 "He will give you mercy and have mercy on you." When Israel lost its distinctive qualities, G'd withdrew His contribution as we read in Amos 6,12, "you turned justice into gall and the fruit of the righteous into wormwood." So G'd says "I have withdrawn My peace from this people, and the loving kindness and mercy." (Jeremiah 16,5) When the Jewish people cleanse themselves, as is written "Zion is being redeemed through justice and its penitent sinners through righteousness," (Isaiah 1,27) G'd also restores kindness and mercy. We read in Isaiah 54,10, "even if mountains were to disappear as well as the hills be shaken, My kindness will not depart from you and My covenant of peace will not be shaken, says the Lord who has mercy upon you." Since Israel contributed its share, G'd contributes His own share, and places it on the head of His chosen lady, as is written "I betroth you unto Me through righteousness and justice, through loving kindness and mercy. (Hoseah 2,21)

3) It is on the third plane, man's relationship with society at large, that man's duty to act morally is most evident. Concerning all his business dealings, man needs to observe justice and fairness, as well as to ensure that no fellow human being suffers physical harm on his account. When David dispatched a servant to Naval, (Samuel I 25,6) bidding him "may you be at peace, may your household be at peace, may all that is yours be at peace," he may well have referred to the three areas in which man has to assure himself of his moral well being. "Peace is only attained when one has satisfied the moral demands made upon one." When Michah identifies the Lord's demands on mankind, (Michah 6,5) he refers to the very same thing when he proclaims "what does the Lord demand of you except to do justice, loving kindness and to walk humbly with your G-d." Justice refers to one's conduct vis a vis society at large, loving kindness to one's conduct vis a vis one's family who may not have a legal claim on one. Finally, humility is an area in which one is least restricted, namely one's conduct vis a vis oneself. When Moses describes G-d’s attributes, (Deut. 32,4) he refers to the same thing. "All His ways are justice," refers to G-d’s conduct in His very own domain. "A G-d of faithfulness," refers to His relationship with His creatures. "He is righteous and upright," refers to His relationship with the universe at large. Psalms 145,17, "G-d is just in all His ways, fair in all His deeds," explains that there are two kinds of justice. Tzedek is the justice that applies to most men in similar circumstances. Chessed is the allowance made for special circumstances when the law, which is after all designed to cover only most situations, fails to allow for special circumstances. The right to grant pardon is based on the recognition that strict application of the law does not always mean that true justice is being meted out. G-d, of course, is the ultimate judge who can make allowances for all exceptions, since He is the only one aware of all circumstances. Tzaddik, just means the norm are His guidelines. Chassid, He adjusts for individual need. Here are some examples of the inadequacies of normal assumptions which Jewish law is based on. "Debtors do not repay loans before the due date." (Baba Batra 5) The underlying assumption of this statement may not always be correct. "Claimants have to furnish proof of their claim." G-d has instructed Jewish judges in Deut. 17,10, that if doubts arise as to the adequacy of existing provisions in law, the Supreme Court may give a decision based on their deliberations, and such decision is binding, even (as the Sifrey puts it) if "they say that left is right or right is left." The idea is: even if the decision of the Supreme Court appears in direct conflict with normative Jewish practice. Of course, all this is applicable only when the Supreme Court's decision is based on accepted Jewish guidelines. Anyone who disputes the authority of such a Jewish Supreme Court, i.e. Sanhedrin, is liable to the death penalty. The Talmud Shabbat 10, states "whosoever judges truly, is a partner to G-d." This is also the reason that Torah frequently refers to judges by the term "elohim." This is also what the serpent had in mind when it said to Eve "you will be like elohim, knowing good and evil." (Genesis 3,5) The Midrash explains the meaning as "like creators of worlds." He who invariably feels himself bound to the general rules, even though he may be meticulous in applying them, is destroying worlds rather than building them. The Talmud Baba Metzia 38, claims that it was this kind of bureaucratic zeal that caused the destruction of Jerusalem.