Kaisipang Hudyo sa 1 Cronica 28:9: Akeidat Yitzchak, Yesod Mora VeSod HaTorah, Duties & Kuzari

Man attains his ideal state via a threefold process. 1) He must fulfil his duties towards himself. 2) He must fulfil his duties towards his fellow man. 3) He must fulfil his duties towards G'd. The prophet Michah, in chapter six, describes man's tasks as follows: "What is it that the Lord asks of you, except a) to do justice, b) to practice loving kindness, and c) to walk humbly with the Lord your G'd." Duties towards oneself are easily understood, therefore the prophet refers to them by the word mishpat. When Manoach was told about the impending birth of Samson, he asked the angel "what is the mishpat of the boy, and how is he to be treated? (Judges 13,11) He meant "how can one ensure the boy's survival?" Duties towards oneself are to ensure one's survival. Performance of duties towards one's fellow man consists of putting acquired good character traits to practical use. David asked his son Solomon (Chronicles I 28,9) "and you my son Solomon, know the G'd of your father, serve Him with a perfect heart and a willing soul." Our sages display a negative attitude towards people who make vows. Prompt fulfilment of the vow is equated with offering a sacrifice on a private altar at times when private altars are forbidden. (Gittin 56) The reason is that though there clearly is a good intention, the venue is unwelcome. This is so when the subject of the vow is a devar mitzvah, something desirable in the eyes of G'd. When the subject matter of the vow is merely a devar reshut however, i.e. something merely permissible, the vow itself is viewed as reprehensible, since it presupposes that by accepting the gift, G'd indicates His need of it. What could be more laughable? Since vows are subject to annulment, the question why some famous vows have never been annulled is in order. Why was the vow of Yiphtach who offered the life of the first living thing that would come towards him when he would return from war victorious, and which resulted in his own daughter being that sacrifice, not annulled? Our sages blame the pride of both Yiphtach and the High Priest Pinchas. Supposedly, each waited for the other to make the first move. Both were punished for their pride. Pinchas no longer enjoyed the ear of G'd. (Chronicles I 9,20) Yiphtach's body was scattered all over the place, as parts of it were buried in different part of Gilead. (Judges 12,7) In the case of the aftermath of the pilegesh be-givah, Judges chapter twenty one, one must ask why the annulment procedure was not used to cancel the vow to kill all the men of Yavesh Gilead? Surely, this would have been even more important than to save the life of a single person, the daughter of Yiphtach at the time? Surely a lesson could have been learned from the former event? Also, why was the vow not to give daughters in marriage to the the remnant of the tribe of Benjamin not annulled? One of the main reasons for this national paralysis, could have been the absence of a central authority at that time. After all, the era has been characterised by the book of Judges as "in those days, there was no king in Israel." (Judges 19,1) Again, at the end of the book of Judges (Judges 21,25) we read "in those days there was no king in Israel; everyone did what was right in." When an entire nation had vowed a vow, only an even greater authority can absolve from such a vow. Since many of the people had died since the vow had been made, it could not even have been annulled by an equal number of people. (Moed Katan 17) For that reason they had to resort to the subterfuge described there, i.e. letting the young men of Benjamin kidnap their brides to be. (see commentary by Kimchi) All of the above illustrates the severity of the laws concerning vows, once they have been made. Surely then it is preferable not to make vows in the first place. Man's tendency not to make payment promptly when he pledges a donation, is a sign that he overestimates his own value, and his effort to compensate for this when the time comes to make payment. The Torah, therefore, provides objective valuations, so that the person who promised a value to the temple treasury that equals his own value, would not shortchange the temple treasury. When the vow concerns a devar mitzvah, a duty that had to be fulfilled anyways, even if no vow had been made at all, the Torah warns "do not be tardy to pay it, the Lord will surely demand it from you." (Deut 23,22) For that reason the Torah continues: "if you fail to make vows, this will not be counted a sin against you."

Though man's original equipment is supplied by G-d, and though his eventual accomplishments are subject to G-d’s benevolent guidance or otherwise, the fact that he was created "in the image of G-d," i.e. was given free choice, has made him the master of his own destiny. This means that he can achieve whatever he is capable of achieving since the means to do so have been placed at his disposal to use at his discretion. Once man begins to travel the path towards what his natural talents enable him to achieve, he can count on the active assistance of His Maker to facilitate his progress along that route. "He who comes to purify, is extended help" (Shabbat 104). This is what Moses meant when he said (Deut.30,11-14), "This commandment which I command you this day is not too hard for you....in fact it is quite close to you." If one applies oneself properly to the truth of G-d’s revealed word, i.e the Torah, then appreciating it becomes a simple matter. From that point onwards there are no real impediments or difficulties in achieving one's aim. In this respect, the fortitude of Abraham surpassed that of anyone before him, since during the preceding generations people had become progressively more corrupt until they endangered the survival of their species. Even the few whose conduct at the time of their respective deaths merited a suspended sentence had failed to look toward heaven for inspiration to recognise their Creator. They were content merely not to question the tradition that G-d had indeed created the universe. Noach was such a person. His righteousness was tamim, whole, meaning he continued to believe what Lemech his father had believed and what both his father and his grandfather Methuselah had taught him. He made no intellectual effort to understand the basis for this belief or to develop it so that it would influence his personality development. "IN HIS GENERATIONS," i.e. through successive generations his righteousness remained static, did not become dynamic. His heart was pure, but his intellect was not involved. In Deut. 18,14, we are told, "Be whole with the Lord your G-d," that we are to accept the truths taught by our prophets. This means in particular that the request of the Jewish people at Mount Sinai to have Moses talk to them and be the intermediary between G-d and them would result in a perfect and enduring faith. The belief resulting from the experience of revelation is called emunah of a temimut quality. There are two ways of acquiring this absolute faith. The easy way is study of the Torah, a method granted to the Jewish people. The other way is via intellectual analysis, the only method available to man prior to the revelation at Mount Sinai. This method does not only require the determination of the truth seeker, but active help from G-d Himself. Those who in their search for understanding of this truth also employ all their intellectual faculties, arrive at a far deeper and lasting understanding. This is why David told his son Solomon, "Now my son Solomon, know the G-d of your father, and serve Him with a whole heart, a willing soul" (Chronicles I 28,9). Abraham's tremendous achievement was that though he did not have the tradition of a Noach since both his father and grandfather had been pagans (Joshua 24,2), he began to develop this faith through an intellectual approach. At first, he concentrated on demonstrating the complete bankruptcy of the belief held by his contemporaries. Afterwards, having travelled as far as it is possible to travel by means of one's intellect alone, with the help of G-d’s Personal Providence, he arrived at that level of faith in his Creator which the Torah describes as "He believed in the Lord, and the Latter gave him credit for this" (Genesis 15,6). Later, at the time of his cirumcision, Abraham would be asked, "Walk in front of Me," to demonstrate a degree of faith that surpasses what his intellect can comprehend. In this way, he would outclass Noach who had only "walked with G-d," his faith only keeping step with his intellectual faculties, never exceeding them.

Furthermore, there are commandments that are not obligatory for everyone, but only one individual can fulfill them on behalf of the public. For example, sounding the shofar on Yom Kippur and Memorial Day, the daily burnt offering, additional offerings, the public Torah reading, and similarly, one judge is sufficient to rectify all the perversions in a public setting. Each person is obligated to improve themselves, recognize the commandments of the Creator who formed them, and understand their own actions. Then they will know their Creator. Thus, Moses said, "Show me Your ways, that I may know You" (Exodus 33:13), and the prophet said, "Let not the wise man boast in his wisdom" (Jeremiah 9:22), indicating that true wisdom is to know God. It is written in the Torah, "You shall know this day and consider it in your heart" (Deuteronomy 11:2), and David said, "Know the God of your fathers and serve Him with a whole heart" (1 Chronicles 28:9), for this is why humanity was created. And after one has rectified themselves, they may rectify others if they are able. Our ancient sages, may their memory be blessed, knew the secrets of the Divine Chariot (Merkavah) and the measurement of celestial heights. However, it should be emphasized that they only expounded upon these matters. Their words require interpretation, just as the words of the Torah do, as it is written, "Let us make man in our image, after our likeness" (Genesis 1:26). In the prophecy of Ezekiel, it is described as "the appearance of a man from above" (Ezekiel 1:26), and it further states, "in the likeness of the appearance of the glory of the Lord" (Ezekiel 1:28). At the end of it all, this book [the Sefer Yetzirah] alludes to this secret.