신명기 4:10의 Chasidut
י֗וֹם אֲשֶׁ֨ר עָמַ֜דְתָּ לִפְנֵ֨י יְהוָ֣ה אֱלֹהֶיךָ֮ בְּחֹרֵב֒ בֶּאֱמֹ֨ר יְהוָ֜ה אֵלַ֗י הַקְהֶל־לִי֙ אֶת־הָעָ֔ם וְאַשְׁמִעֵ֖ם אֶת־דְּבָרָ֑י אֲשֶׁ֨ר יִלְמְד֜וּן לְיִרְאָ֣ה אֹתִ֗י כָּל־הַיָּמִים֙ אֲשֶׁ֨ר הֵ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה וְאֶת־בְּנֵיהֶ֖ם יְלַמֵּדֽוּן׃
네가 호렙 산에서 네 하나님 여호와 앞에 섰던 날에 여호와께서 내게 이르시기를 나를 위하여 백성을 모으라 내가 그들에게 내 말을 들려서 그들로 세상에 사는 날 동안 나 경외함을 배우게 하며 그 자녀에게 가르치게 하려 하노라 하시매
Sefat Emet
This reality came into being at the time the Torah was given. As it says (Deuteronomy.4.10), "Gather the people to Me that I may let them hear My words" -- this was the needed preparation and illumination so that every gathering of Jews for all generations has the ability to awaken those words. As it says (Deuteronomy.5.19, see Targum): "A mighty voice that never stopped."
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Kedushat Levi
Deuteronomy 9,15. “I turned around and descended from the Mountain, etc.;……….. “I placed the tablets inside the ark which I had constructed as G’d had commanded me.” (Deteronomy 10,5)
Seeing that the entire Book of Deuteronomy consists of words of rebuke by Moses to the people or commandments he relays that G’d had told him to teach the people, why, all of a sudden, does Moses relate something that does not fit either of the other two criteria?
[The following, a concept that first occurs in the sefer yetzirah the oldest Kabbalistic text, is based on the need to define everything that G’d has created in terms known as עולם, שנה, נפש, loosely translated as “space, location,” “time, year,” “spiritual dimension.” Ed.]
The Torah prescribes that a number of occurrences must be “remembered” at regular intervals. This includes the Exodus from Egypt, an event notable for where it took place, i.e. Egypt. The Sabbath must be remembered (in the Kiddush) primarily as symbolizing the dimension of “Time.” The attack and eventual defeat of Amalek must be remembered primarily as symbolic of the struggle between opposing worlds of the Spirit. In order for the Book of Deuteronomy to represent all these three elements of G’d’s creation, the fact that the Essence of the written Torah, the Tablets with the Ten Commandments had to be hidden, instead of revealed, is symbolized by Moses having been commanded to “hide” this spiritual heritage in the Holy Ark. Had the Jewish people not been guilty of the sin of the golden calf, the Tablets with the Commandments would have remained on display. [I have taken the liberty to present this in an abbreviated version so as not to confuse the reader. Ed.]
Seeing that the entire Book of Deuteronomy consists of words of rebuke by Moses to the people or commandments he relays that G’d had told him to teach the people, why, all of a sudden, does Moses relate something that does not fit either of the other two criteria?
[The following, a concept that first occurs in the sefer yetzirah the oldest Kabbalistic text, is based on the need to define everything that G’d has created in terms known as עולם, שנה, נפש, loosely translated as “space, location,” “time, year,” “spiritual dimension.” Ed.]
The Torah prescribes that a number of occurrences must be “remembered” at regular intervals. This includes the Exodus from Egypt, an event notable for where it took place, i.e. Egypt. The Sabbath must be remembered (in the Kiddush) primarily as symbolizing the dimension of “Time.” The attack and eventual defeat of Amalek must be remembered primarily as symbolic of the struggle between opposing worlds of the Spirit. In order for the Book of Deuteronomy to represent all these three elements of G’d’s creation, the fact that the Essence of the written Torah, the Tablets with the Ten Commandments had to be hidden, instead of revealed, is symbolized by Moses having been commanded to “hide” this spiritual heritage in the Holy Ark. Had the Jewish people not been guilty of the sin of the golden calf, the Tablets with the Commandments would have remained on display. [I have taken the liberty to present this in an abbreviated version so as not to confuse the reader. Ed.]
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