Kaisipang Hudyo sa Awit ng mga Awit 2:14: Akeidat Yitzchak & Sefer HaIkkarim

Since Torah observance intensifies in three stages, so do the rewards for such observance. Stage one of observance, is the general movement in line with G'ds natural law, i.e. "if you will walk in My ways." Stage two is to refrain from violating specific injunctions, i.e. "you will guard My laws." The third category is the carrying out of specific commandments i.e. "and you will perform them." In response to this conduct, the Torah promises (1) rainfall; something that is a natural prerequisite for all specific material blessings. Next the Torah promises bountiful harvests of the field, i.e. your toil will be rewarded, you will enjoy the necessities of life. (2) Next the Torah promises the harvest of the trees, i.e. luxuries rather than necessities. Then comes the promise of dwelling securely, enabling you to enjoy the blessings that have been bestowed on you. You will neither have to fear attack from predators nor from hostile neighbours. (3) When the Torah describes the heroism displayed in chasing off would be attackers, the point is made that such gevurah, bravery, is not handed out to each person in equal measure. Some people can put to flight twenty times their number, others even one hundred times their number. (4) When the Torah adds in verse 11, "I will set My residence amongst you, and My soul will not abhor you," referring to spiritual reward, the last few words need clarification. When a renowned and handsome king marries a lady who seems plain, and comes from a nondescript background, the cultural gap between them may cause the king embarassment on occasion. When said king's wife acquires her husband's cultural refinements however, there will be no cause for the king ever to feel embarassed in her company. The ideal relationship between G'd and Israel is similar. The words "My soul will not abhor you" is an intensification of the prior blessing "I will place My residence amongst you." It means "I will never have occasion to be embarassed by keeping your company." Amos 7,7, may be understood in similar fashion. The whole Song of Songs, similarly extols the Jewish people's role as a partner fit for G'd to keep company with. In verse thirteen, G'd simply states that His right to demand all this from us, stems directly from the fact that He took us out of Egypt, broke our yoke and gave us human dignity. The new yoke G'd placed upon us enabled us to walk upright for the first time. As long as we shoulder this yoke, we are free from the wiles of the yetzer hara, the angel of death etc. The Torah continues that should we, however, fail to observe all that is expected of us, G'd will not punish us immediately, but only after seven fundamental sins have been committed. This is the list contained in verse 14 and 15. Once G'd does react, He will bring samples of the three basic punishments David was given a choice of, in order to alert people to what may be in store for them if they persist in their evil ways. The diseases quoted are not fatal, but leave one at the threshold of death. The planting of seeds, many of which will go to waste, does not yet result in complete starvation. Your enemies, while inflicting defeat on you, are not yet annihilating you. (verse 17) All this so far is in the nature of a warning of what my befall you if you persist in your corrupt ways. Should Israel ignore these warnings, the full force of these three punishments will be unleashed. The sevenfold retribution mentioned in verse eighteen, is to be understood as being seven times the scale of the sample punishment mentioned in verse sixteen. These various punishments do not occur simultaneously as do the blessings mentioned earlier in the Parshah, but in stages, one after another. For this reason we have the constant repetition "if you still do not listen." In verses 21, 23„ 24, 25, 27, 29, 30, 31, 32 and 33, a chain of events will be set in motion of which each is practically a corollary of the one preceding it. The basic tenor of the punishments is that laxity in observing Torah due to not taking the time required, will result in the pressures of time becoming so overwhelming that there really will be felt to be no time for religious observances. This because of the pressing need to do something for one's physical survival. If the four escalations of retributory measures produce no results, then even though there is such a thing as the merit of the ancestors, the need to make up for all the shemittah years that have not been observed in the land, outweighs even the former, and exile continues. (7) Although this merit of the ancestors is not powerful enough to rescind the decree of exile, it does help to prevent total annihilation of the Jewish people while they are in exile. The covenant with G'd will therefore not be broken completely. Finally, G'd says, the one covenant I will remember, is not to nullify My name by the destruction of My people, as Moses had argued after the sin of the golden calf. These are the rishonim, the early ones. We observe this idea reflected in the first benediction of our amidah, central prayer, where we state "He remembers the kind deeds of the forefathers, and brings redemption to their children's children for the sake of His name, in love." When our sages formulated this benediction, they drew attention to the fact that though G'd does indeed remember the deeds of the forefathers, this may not be enough to guarantee the ultimate redemption. Failing all else, only the need to preserve His own image will guarantee that the redeemer will come. (5) Verse forty one, referring to some kind of humility az on the part of persecuted Jews, means that the humility is not sincere, only lip service due to the plight of the people.

(5) Their understanding of "I shall deal severely with Pharaoh," had been quite different from the way G-d had meant it. G-d had been waiting for Israel to appeal to HIM, as Shemot Rabbah 21, explains the words "let Me hear your voice." (Song of Songs 2,14) Israel had to be reminded continuously that they were in need of G-d’s personal intervention. One of Israel's constant worries was that maybe G-d had meant for them to be free in Rameses, and that Moses had taken it upon himself to lead them out of Egypt, and that their various difficulties were all due to Moses having exercised his own volition. The Israelites' fear of dying without burial in the desert overcame them. If they would die in Egypt, they would be buried at least, if only to remove the stench of their rotting bodies. Moses now denied them even such elementary human dignity, they claimed. Slavery in Egypt would have been a price worth paying, if it meant avoiding death without burial in the desert. Moses replied that G-d’s rescue would be total. Once you will witness it, Moses said, tacharishu you will keep silent, will criticise no longer.

And this is the reason why the Bible ascribes to God the formation of these two senses, rather than the others. Solomon says, “The hearing ear, and the seeing eye, The Lord hath made even both of them.” And since instruction which is imparted by a teacher is more permanent than that which is not so acquired, the author of Proverbs explains in another verse that hearing is superior to sight, “The ear that hearkeneth to the reproof of life abideth among the wise.” In allusion to the superiority of these two senses over the others because they are instrumental in man’s acquisition of perfection, Solomon says in the Song of Songs, “O my dove, that art in the clefts of the rock, in the covert of the cliff, let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely.” In poetic figure he speaks to his own soul, which he pictures as a dove, and speaks of her as being in the clefts of the rock, in the coverts of the cliff, alluding to the fact that the soul is hidden in the body, its seat not being known. The word countenance in the above passage is expressed in the Hebrew by the plural to indicate two things, letters in a book, and the sensibilia, both of which are necessary means of acquiring knowledge, and both of them are comely. Then he says, “Let me hear thy voice,” meaning to say that though the voice of the dove is not sweet, the voice of this one is sweet, meaning the voice through which the soul learns concepts from the teacher; that voice, he says, is very sweet. Therefore he says, Let me hear thy voice, that which thou hast received from thy teacher, for thy voice is sweet, and thy countenance is comely. For through these two senses man’s capacities are realized in actu, and he attains his perfection if he uses them properly.