신명기 11:12의 유대 사상

14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.

(Deut. 11:12) “the eyes of the Lord your God are always on it, from the beginning of the year till the end of the year” -- The word “eyes” in plural form refers to the two meshichim. The beginning of the year refers to Mashiach ben Yosef who is the quality of Din; the end of the year refers to the month of mercy -- to Mashiach ben David, who is the quality of Mercy. “The eye of the Lord is on those who fear him, who await his lovingkindness" [Ps. 33:18]. This is from the aspect of Mashiach ben Yosef. This is what is meant by (Job 8:8) inquire now of the first generation. The word equals [566].

This is known [alluding to Isaiah 12:5] before the entire congregation, the virtue of the land of Israel, as it is great. In truth, they said: Anyone who adds to its praises has [only] provided minimizations [alluding to I Kings 6:6]. And Ramban, may his memory be blessed, has already written at length in [his] commentary on the Torah [about this]. The master said, "The attainment of spiritual perfection, meaning to serve God and to cling to Him, is only [found] in the land of Israel, since it is not under a minister [angel], but is governed by Him, may He be blessed. The eyes of the Lord are upon it, He scrutinizes it constantly [alluding to Deuteronomy 11:12]." And we find that our Rabbis, may their memory be blessed, said that the merit of the land of Israel protects and saves, to negate the evil impulse for idolatry, as we teach in the discussion in the ninth chapter of Arakhin (32b), The whole community that returned from the captivity made booths and dwelt in the booths—the Israelites had not done so from the days of Joshua son of Nun, etc. (Nehemiah 8:17). Is it possible that David came [and the Jews in his time and all subsequent generations] did not make sukkot, until Ezra came? Rather, he prayed for mercy with regard to the evil impulse for idolatry and negated it, and that merit protected them like a sukkah. And this is the reason that the verse criticizes Joshua. As in every other place, his name is written, Yehoshua, and here it is written, Yeshua. Granted, Moses did not pray, as he did not have the merit of the land of Israel; but Joshua, who had the merit of the land of Israel, why didn’t he pray for mercy? To here [is the citation].