Kaisipang Hudyo sa Deuteronomio 16:22: Akeidat Yitzchak, Derashot HaRan, Guide for the Perplexed & Torat HaOlah

Some problems in the text of our Parshah. 1) Why does the Torah need to legislate a principle such as the monarchy, something which is in world wide use already? 2) What is the logical connection between such diverse commandments as "do not plant for yourself a nature retreat for worship purpose," and "do not offer a blemished animal as a sacrifice"? (Deut. 16,22 and 17,1) 3) Why is the authority of the Sanhedrin (highest Court) such that in the words of the Sifri: "if they declare left to be right and right to be left" it must be accepted? Besides, what kind of an example is this? If no one knows which is right and which is left and the Sanhedrin has to be consulted on the issue, who would know that the Sanhedrin had been in error? 4) What is the meaning of the eglah arufah legislation?

The Torah proceeds with the injunction against planting a tree in the Temple mount (even without the intent of worshipping it), though there is nothing inherently wrong in this. Because the Emorites followed this practice in their houses of idol worship, however, we were commanded to keep away from their practices in order to keep away from them; for the imaginations of weak-minded men have a proclivity for false analogies, though there be great differences between the subjects of the analogies. It is for the very same reason that the Torah forbade sacrificial mounds (Deuteronomy 16:22), although they were beloved in the days of our forefathers, as Rashi writes in his commentary, because the Emorites were in the practice of using them for idol worship. Following this it is written (Ibid 17:1): "Do not sacrifice to the L-rd your G-d an ox or a sheep that has a blemish." The sequence needs explanation. Why does this exhortation follow that against idol worship? I have seen Rabbi Abraham [Ibn Ezra's] explanation here, but have found it inadequate.

You must know, that in examining the Law and the books of the Prophets, you will not find the expressions “burning anger,” “provocation,” or “jealousy” applied to God except in reference to idolatry; and that none but the idolater called “enemy,” “adversary,” or “hater of the Lord.” Comp. “And ye serve other gods, . . . and then the Lord’s wrath will be kindled against you” (Deut. 11:16, 17); “Lest the anger of the Lord thy God be kindled against thee.” etc. (ib. 6:15); “To provoke him to anger through the work of your hands” (ib. 31:29); “They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities” (ib. 32:21); “For the Lord thy God is a jealous God” (ib. 6:15); “Why have they provoked me to anger with their graven images, and with strange vanities?” (Jer. 8:19); “Because of the provoking of his sons and of his daughters” (Deut. 32:19); “For a fire is kindled in mine anger” (ib. 22); “The Lord will take vengeance on His adversaries, and he reserveth wrath for his enemies” (Nah. 1:2); “And repayeth them that hate Him” (Deut. 7:10); “Until He hath driven out His enemies from before Him” (Num. 32:2 1); “Which the Lord thy God hateth” (Deut. 16:22); “For every abomination to the Lord, which He hateth, have they done unto their gods” (ib. 12:31). Instances like these are innumerable; and if you examine all the examples met with in the holy writings, you will find that they confirm our view.