Еврейская мысль к Тегилим 116:15

Every intelligent human being realises that there are two ways of looking at life. Either one considers life as we live it to be the real thing, considering physical pleasures and joys as the purpose of it, or one looks beyond the obvious. If one believes that the few short years we have on this earth is what life is all about, then we are dead already while we are still "alive." Alternately, if one realises that all true life is inspired by G'd, and one bases one's lifestyle on that premise, one acquires true life already during one's physical existence. The former view is held by the vast majority of people, who by adopting a lifestyle based on that view, anger the Creator. The latter view, resulting in a lifestyle that prepares for the "beyond", has been practiced by the few truly good people since time immemorial. Eternal life is acquired for one's soul in return for living correctly while possessed of a body. David expressed this view when he said "Indeed, I possessed the faith that I would see the good land of life." (Psalms 27,13) Similarly, in chapter 34,13-15, "he who goes on looking for "good" is the morally sound individual who aims at life's perpetuation." Those select people realised that attainment of the "good", is the ultimate aim in life, not that the so-called "life" is the zenith of what we call "good." It is in this context that we understand Psalms 116,15, "precious to G'd is the death of the righteous," since their departure from earth signals their entry into the portals of eternal life.

The truth that faith constitutes an objective to be attained by our mental faculties is expressed in Exodus 19,9, "And also in you they will believe forever." The commandments which we perform because of our faith in G-d, His superior wisdom, rather than because our intellect has persuaded us of their usefulness and value, are the ones which entitle us to be called human beings. The true human being submits to the imperatives of His Creator. We are superior to the animals by doing not only what is functional, sensible. Were we to do only those things, even though on a more sophisticated level, we would not be superior to animals. It is precisely they that are programmed with instincts to do what is good for them in the context of their lives. This is what Solomon had in mind when he said, "For this is the whole human being," i.e. the whole advantage of a human being over the animals is his ability to demonstrate such faith in the Creator that one keeps the type of commandments which one's reason neither dictates nor is able to justify. The reward for the physical part of us performing mitzvot is spelled out in Deut. 6,24, "To perform these commandments...to keep us alive and well on this day." Similarly, reference is made to the reward for the souls which participated in the performance of these mitzvot when the same verse speaks about, "It will be good for us for all times." Clearly, this refers to a reward in another world. The nature of the reward in that world is not spelled out, since our comprehension of that world is limited to a very general knowledge of its existence. As long as man is in a physical shell, he cannot really understand the true nature of such a world.

The seven days of consecration which Aaron and his sons spent in isolation, away from their respective families, prior to assuming their priestly functions, were to prepare them spiritually for their task. While they had to remain on the threshold, they were neither to enter the sanctuary nor to leave the holy courtyard. This clearly demonstrated that these seven days were preparatory to their sacred task, but that until the eighth day their preparations would not be complete. Symbolically, these seven days represented the entire life cycle. Just as life on this earth is viewed as an antechamber to the world to come, (Rabbi Yaakov Avot 4,21) so Aaron and sons were to view themselves as dedicating themselves for their lives' destiny. Wherever and whenever we encounter the number seven, it is to remind us that perfection is capable of being achieved at the end of a cycle of seven. Even when we observe a period of mourning, we do so for a seven day period. We have learned this from G'd Himself, who had observed seven days of mourning for mankind when He brought the deluge upon the earth. (Genesis 7,4. see commentary of Rabbi Zeyra in Moed Katan 3,5) He who fails to observe the seven days of preparation, is as if he were already mourning his own demise during the seven days that should have prepared him to attain his goal, his purpose.