Tafsiran yang Mengutip untuk Yesaya 63:11

Our verse may be understood when we consider what the Zohar volume 2 page 157 has to say about the purpose of the Israelites' trek through the desert. It was meant to enable the Israelites to seek out isolated sparks of sanctity and to release them from captivity. These "sparks" had been taken captive by the spiritually negative forces who have their home in the desert. G'd made the Israelites travel through such places in order that their sanctity would act as a magnet and attract such "lost" sparks of sanctity. The only way this could be accomplished was by means of total sanctity, i.e. a combination of the sanctity of Israel, the Presence of G'd, שכינה and the holy Torah. It required the presence of 600,000 souls which originated in holy domains. Moses matched these 600,000 individually holy souls, as he is perceived of as the tree from which all these souls are branches (compare Isaiah 63,11). In a combined effort these forces of sanctity were able to overcome the forces of impurity which kept many of these lost sparks of sanctity captive. According to the Zohar then these "sparks" could be captured while the Israelites were actively journeying not while they were passsively encamped, and it is this the Torah has in mind when writing "these are the journeys." The word אלה is indeed in sharp contrast to any other journeys ever described anywhere as never before had there been a journey which was accompanied by so many elements of sanctity.

“And they shall take to you a cow, etc.” Rashi explains that forever it is called by your name, etc. What preciousness and greatness was given to Moses in this, that the cow would be called by his name. What seems closest to me to say on this is that a commandment is only named after the one who completes it. According to our Sages (Midrash Rabbah 19:8), the Red Heifer atones for the sin of the Golden Calf — “let the mother come and clean up the filth of her child.” And just as Moses began this atonement when he burned the calf and ground it to fine dust, so too should he complete the atonement, so that the completion is also called by his name.
This explains what our Sages said (Yalkut Shimoni, Yitro 268): When Moses heard that the Holy One, blessed be He, stated a law in the name of [Rabbi] Eliezer — “A [red] heifer is two years old, a calf is one year old” — he said, “May it be Your will that this Eliezer be one of my descendants,” as it is said, And the name of one was Eliezer (Exodus 18:4).
Why did Moses specifically request that this law come from his descendants, more than all the other secrets of Torah truthfully spoken in every generation by its interpreters and sages? Rather, because in the incident of the Golden Calf, Moses gave his life for Israel, as it is said, Erase me from Your book (Exodus 32:32), and they [the people] were called by his name, as it is said, Then He remembered the days of old, Moses, his people (Isaiah 63:11). Therefore, he wanted that this cow, from beginning to end, be called by his name, because the purpose of the Red Heifer is to uproot idolatry, and similarly, the broken-necked calf atones for bloodshed, since in the act of the Golden Calf they also transgressed bloodshed by killing Hur. Therefore it says, And they shall take to you, meaning that the completion of this commandment will be called by your name.

[On the verse], “The words of the wise are like goads,” it has been taught: Whence is it known that if a person hears a [Torah] matter from the mouth of a less significant [scholar] in Israel,³He is considered inferior compared with the scholars of previous generations. he should consider it as if he heard it from a [great] sage in Israel? [From what] Scripture states, “If you listen to My commandments that I command you today…”⁴Deut. 11:13: “‘It shall be that if you listen to My commandments that I command you today – to love the Lord your God and to serve Him with all your heart and with all your soul….” (Netziv’s note – “If you listen to My commandments from whomever it may be, i.e., from whomever I direct to teach you [the law], since he is worthy of this task as a sage of his generation, even though you did not hear this [matter] directly from [a great sage]”). Not [only is it] as if you heard this matter from a sage, but as if you had heard it from [a group] of sages, as Scripture states, “The words of the wise are like goads.” Just as a goad directs an ox to plow so that it may bring life to the world, so does the Torah direct a person’s intellect to God. Not only is it as if he heard this matter from the sages, but it is as if he heard it from the Sanhedrin, as Scripture states, “like masters of collections,” [and “collections”] refer to the Sanhedrin, as Scripture states, “Collect for Me seventy men from among the elders.”⁵Num.11:16. Not only is it as if he heard this matter from the Sanhedrin, but it is as if he heard it from the mouth of Moses, as Scripture states, “from a shepherd.” [Moses was a shepherd]: Scripture states, “They remembered the ancient days, [when] He sent Moses to His nation, how He drew them from the sea with their shepherd.”‘⁶Isa. 63:11. Scripture also states, “Moses was a shepherd.”⁷Ex. 3:1. Not only was it as if he heard this matter from Moses, but it is as if he heard it from the Holy One blessed be He, as Scripture states, “from one Shepherd.” The Holy One blessed be He, is called a Shepherd, as Scripture states, “Hear, O Shepherd of Israel…’⁸Psalms 80:2. [One Shepherd refers to God] as God is One.’⁹Deut. 6:4.