레위기 3:17의 유대 사상

Two things are subsumed in this negative commandment. First, we are commanded to abide by their consensus in their decisions relating to the judgments of the Torah, such as clean and unclean, liable and not liable. Second, we are not permitted to depart form the fences or the measures that they institute by way of making a fence for the Torah. Therefore, all who transgress the laws of shvuth [rabbinical enactments barring certain occupations on Sabbaths and festivals] transgress a negative commandment of the Torah, namely: "Do not turn aside." There is no difference in this respect between moving a needle from the sun to the shade on Sabbath or walking out in nail-studded shoes (as in an incident that transpired) or [the Torah prohibitions of] eating forbidden fats or plowing with an ox and an ass hitched together. As to the Gemara's dicta (Sabbath 33a): "A matter of doubt relating to a rabbinical prohibition is to be decided leniently," (Pesachim 4b): "Minors are believed in respect to rabbinical prohibitions," (Shabbath 154b): "They did not establish their regulations in cases where monetary loss would result," (Berachoth 19b): "out of respect to human dignity [they waived their prohibition]," or [their doing similarly] in many cases, because of "the joy of the festival" — all this is because of their own stipulation. This is the view of the Rambam of blessed memory and he stated so explicitly (Hilchot Shoftim 1).

Chukkim. — Arbitrary or apparently inexplicable Statutes. — The same thoughtful regard which you show to man, show as well to every lower being; to the earth which bears and sustains all; to the world of animals and plants, to your own body, to your own mental faculties, to your "ego," that which is most of all your own. It is the same justice which you owe to other human beings. What in the case of the Mishpatim results from the concept of identical personality, flows here from the fundamental notion of equal subordination to God, who defends all which is lower in order and subject to you against your caprice and the ebullitions of unregulated will. Your duties towards humanity are more intelligible to you simply because you have only to think of yourself, your own views and feelings, in order to recognize and sympathize with the demands and needs of your fellow-man. Could you put yourself as thoroughly in the place of other beings, could you even understand the conditions of the union and the combined activity of your own body and soul, you would find it as easy to comprehend Chukkim as Mishpatim. They ask of you to regard all beings as God's possessions; destroy none; abuse none; waste nothing; employ all things wisely; the kinds and species of plants and animals are God's order; mingle them not. All creatures are servants in the household of creation. Respect even the feelings and desires of beasts. Respect the body of man even when the personality has departed. Respect your own body as receptacle, messenger and instrument of the spirit. Limit and subdue your impulses and animal actions under the law of God that they be used in a manner truly human and holy for the upbuilding of the holy purpose of the human race, that man sink not into a mere beast. Respect your soul in nourishing your body; give the latter only so much and such food as will permit it to be a pure, obedient messenger of the world to the soul, of the soul to the world, but not such as to produce sluggishness or sensuality. Therefore conceal and elevate, do not esteem too highly thy animal part, in order that in the end all contradictory dispositions be eliminated from you, and even the beast-like become truly human. Finally, respect yourself in your purest emanation, your word.