Pemikiran Yahudi Yesaya 48:17: Akeidat Yitzchak & Duties

The greatest tragedy is the death of the soul, which, but for the sins of its owner would have retained an eternal existence. When the Torah in this chapter talks about "life and good" and "death and evil," the terms are not employed in the usual manner. In verse 15 "life" is contrasted with "death", blessings with curses. In the first half of our Parshah we talk about two kinds of life and about two kinds of death. We distinguish between "life" and "good life" on the one hand, and "death" and "absolute death" on the other hand. When observance of Torah commandments is counselled in Deut 6,24, i.e. "so that it shall be good for us for all times, to keep us alive as of this day," the "good" that is meant is being part of a world that is all "good" i.e. without death; the part about "to keep us alive as of this day," however, refers to our existence here on earth. The matter is similar to a person who is offered the choice of two precious stones. One of them is reputed to possess healing powers, but lacks in lustre. The second stone is all brilliance, but is not known to possess any intrinsic qualities. The fool will choose the second stone, being mindful only of what the eye beholds. The wise buyer however, will weigh quality against external eye appeal, and choose the stone with the reputed intrinsic value. Similarly, the Torah in our Parshah. Concerning death also, two choices are offered. 1) There is death due to physical pain, disability etc. 2) There is death that results from the soul having become corrupted. The latter death is absolute, and though at first glance it might appear that people are doing everything to avoid death, they ought to be mindful of our sages' interpretation of the verse (Numbers 19,14) "this is the Torah, man dies in the tent." The Rabbis understand this line as follows; "He who dies in the tent," refers to him who is willing to face physical death to assure himself of a continued existence. The Yalkut Genesis 14, phrases it thus, "if he will live, he will die; if he will die, he will live." The Torah was not satisfied in telling its reader what his objective in life should be, but also explained how to reach that objective. Not only does the Torah explain the way towards that objective, but it also explains how to avoid losing one's way. Just as the science of medicine is divided into therapy on the one hand, and preventive medicine on the other, so does Torah address itself to both problems. Naturally, having once lost one's health, regaining it is a laborious process. On the other hand, preserving one's health and guarding it against the ravages of disease is relatively easier. Regaining one's moral health is also a laborious process. The Torah is quite precise in spelling out the consequences of treading the right path. (30,16) "You will live and multiply," as opposed to the result of taking the wrong path, (30,17) "You will surely perish." The emphasis on "I am informing you this day," at the outset of this verse, introduces a concept that former generations for a variety of reasons did not heed. This concept is that there is something beyond physical death that has to be considered. The reference to life in Eretz Yisrael, which is described as yerushah, an inheritance, something enduring, is to stress that life assumes a totally different dimension from life in chutz la-aretz, outside the holy land. Isaiah describes it in chapter 60,21, (discussion of Israel restored to its land) "Your nation are all righteous people; they will endure in the land forever." Moses calls Heaven and Earth as witness, (verse 19) They are reliable advisors to ensure that we tread the right path. Their existence being an enduring one, they will be around forever, to remind us by their presence of the covenant we have entered into.

The greatest gift which the Creator bestowed on His servants, human beings, after bringing them out to full perception and complete (mature) understanding - is wisdom, which is the life of their spirit and the candle of their intellect; It brings them to the favor of G-d and saves them from His wrath in this world and the next, as Scripture says "for the L-ord gives wisdom: out of His mouth comes knowledge and understanding" (Prov.2:6); And Elihu said: "but there is a spirit in man, and the breath of the Almighty that gives them understanding" (Job 32:8); And Daniel said: "He gives wisdom unto the wise, and knowledge to them that know understanding" (Daniel 2:21), and "I am the L-ord your G-d who teaches you for your benefit, who leads you by the way that you should go" (Isaiah 48:17).

And all the more so, He who has called into existence from nothing the basic elements of man, his form, his anatomy, and the order of his synthesis (of body and soul - PL). Obviously, He is the wise One who undoubtedly knows which matters benefit or harm man in this world and in the next, as written "I am the L-rd your G-d who teaches you for your benefit, who guides you in the proper path" (Isaiah 48:17), and also "G-d rebukes the ones He loves (to turn them to the proper path - TL), and like a father to a son He desires in" (Mishlei 3:12).