Kaisipang Hudyo sa Awit ng mga Awit 8:1: Akeidat Yitzchak & Ma'amar Hador

The flies mentioned in the parable quoted at the outset, may be viewed as the spontaneous outgrowth of a churning mind; such a mind, while unassisted by Divine inspiration of revealed teachings such as Torah, is, however, like a dead-end street, its products like the products of a cadaver. Only when guidance is provided from above, can the outgrowth of our mind's activities assume valid and enduring dimensions. The Yalkut Shimoni in Isaiah 2 describes the different ways Abraham, Isaac and Jacob understood the mikdash, temple concept. Abraham referred to the temple as "mountain," Isaac referred to it as "field," whereas Jacob referred to it as "house." These three terms reflect the respective perceptions each one of the avot had of the way G-d works on earth. Abraham, having worked out by his power of reasoning that there must be One G-d, considered this G-d as manifesting His Presence from time to time; these episodes he referred to as "mountain," i.e. highlights. Visible evidence of the presence of the shechinah occurs only at rare intervals. Isaac, having experienced hashgachah peratit, Personal Providence, on more frequent occasions than his father, sees this shechinah presence like a "field," something more commonplace. Jacob, who witnessed G-d’s Presence almost daily during the long years he spent at the house of Laban, calls it "house," i.e. he considers its presence on earth as something permanent. Therefore, he chooses the name Bet El. According to the Midrash, this is the reason the prophet Isaiah in Chapter 2,3 refers to the eventual temple as "the house of the G-d of Jacob,"since until the revelation granted Jacob, the true dimension of the hashgachah peratit concept had not even been appreciated by the other ancestors.

In such a way of life, where we will have more of those who truly commit to the holy work, of those pave paths and steer roads, the glory and magnificence of the generation of our childrens will be revealed and seen. The fierce love our children hold towards our nation and our holy land will present itself and will elevate and present a recognition and true emotions of the love of our shepherd, the shepherd of Israel, the god of the world, the rock of Yaakov "אמצאך בשוק אשקך גם לא יבוזו לי", “Then I could kiss you When I met you in the street, And no one would despise me”(Song of Songs 8,1) And love for a Torah of life. That is the symbol of our covenant, for a land of life and for a nation of virtue (עם סגולה - A’m Segula) "זה יאמר לד' אני, וזה יקרא בשם יעקב, וזה יכתב ידו לד' ובשם ישראל יכנה". One shall say, “I am GOD’s,”Another shall use the name of “Jacob,”Another shall mark his arm “of GOD” And adopt the name of “Israel.”(Isaiah 44,5) No more will they be ashamed to be called in that name in front of the whole enlightened world. For they will know the strength and truth that lies in them. And the heart of the fathers will begin to recognize that good treasure and the virtue that is hidden in the children, in the depths of their vivid awakened souls. And the children will recognize the holiness and the purity, the majesty and glory that fills the hearts of the fathers. For those fathers themselves took all of these as the inheritance from generations upon generations by keeping the holiness of the Torah and its commandments and by the inner adherence after the name of God the god of Israel, who reside in Zion and chose Jerusalem. And each will take the best from their counterpart, all that is fine and kosher. And after the shining of the light of wisdom, bravery, strength, and humility from both sides, all of these will lead to the loyal understanding that salvation will come and the redemption will rise only from the spiritual unification of the young Israel with the elder Israel.