Kaisipang Hudyo sa Ezekiel 36:26: Akeidat Yitzchak & Essay

The study of, and retention in memory of, Torah in that future will be far superior to what it is at present, since it is a well known fact that whatever is experienced personally, without the help of intermediaries, leaves a lasting impact, is impressed on one's memory indelibly. When the Jewish people begged Moses at Mount Sinai to act as the intermediary between them and the voice of G-d, they found out that what is learned from the lips of the intermediary is subject to being forgotten.

It is a fundamental rule of our faith that reward or punishment follow as a result of actions performed by man who is free to determine his course of action. Another fundamental rule of our faith is the conviction that man's actions interact with the way nature operates. If one conceives of man as a microcosm and of nature as the macrocosm, the former exercises profound influence on the workings of the latter. Perversion in man, ultimately results in major malfunctions in the cosmic forces controlling the universe. One can conceive of the universe as an orchestra in which each instrument plays its assigned part. Should an instrument fail consistently, the disharmony created will disable the entire orchestra. Perhaps the comment by our sages about David's harp starting to play all by itself (Berachot 3) may be understood simply. When man does his share, the entire orchestra comes alive and worships its Maker. On the one hand, nature is supposed to provide the planet's sustenance; on the other hand, man distributing nature's bounty in a fair and equitable manner complements nature's work and completes the task of performing the will of the Creator. There are numerous verses in scripture supporting this thesis of the interaction of the laws of nature and human behaviour. "If you walk in My statutes etc" (Leviticus 26,1-13) is followed by a list of at capacity. On the other hand, if you do not, nature will react accordingly (verses 14-20 same chapter). The statutes referred to are the laws of nature. G-d used the Torah as the blueprint for creation, hence the interdependence of the observance of Torah laws and the normal functioning of nature. Our sages go so far as to list seven basic sins and the distortions in nature that these sins will eventually bring in their wake (Avot 5,10). These penalties are not viewed as retribution, but as the natural corollary of the manner in which the microcosm functions within the macrocosm. Fortunately, nature is an extremely complex system, therefore aberrations in human behaviour affect only part of the system, not the whole. Were this not so, total destruction of the earth as we know it would have occurred frequently. As it is, the manifestations of malfunctions in nature affect only limited areas and mirror specific human aberrations. Perhaps the statement that the universe was created by ten directives instead of a single one (Avot 5,1) also suggests that G-d had wanted to insulate parts of the universe from other parts, to insure that man's misconduct would not result in destruction of G-d’s entire handiwork at one stroke. The very name of the musical instrument known as aley assor, the ten stringed one, may hint at the ten spheres of creation, which when working together in harmony, represent the universe in its most perfect condition. The ten directives, as our sages explain, represent G-d’s patience with His creatures. That is why G-d waited ten generatioms before He brought on the deluge. Again, we find ten generations between Noach and Abraham. G-d excercised patience during all these generations until Abraham emerged on the scene and began the task of reversing human aberrations.

And note that the Supernal Wisdom limited the service of people and their efforts towards perfection to six thousand years. And afterwards, the world will be renewed in a different fashion that is fit for that which will happen in it afterwards - meaning the eternal pleasure for those that merit it. But before these six thousand end, there is surely a need for the chosen nation to raise itself up to the state of its perfection, such that things can proceed from there afterwards, to eternity. And this is that which we have been promised will occur regardless. And the vehicle for this will be someone from the descendants of David, whom the Master, blessed be He, will choose for this and help succeed in it. And this is the messianic king. And behold in his time, and through him, Israel will experience a great rectification; and after them, all of the creation. Good will increase in all aspects and evil will completely depart - whether in that which regards the soul or in that which regards the body. That is to say that the heart of stone will turn into a heart of flesh [Ezekiel 36:26] - meaning that the inclination to good will expand among people in such a way that they will not be drawn towards the physical at all, but rather always be inclined towards [divine] service and Torah [study], so they will be strengthened through it. And corresponding to this will tranquility and relief increase, and there will be no damages or losses at all. And this is what the prophets have promised (Isaiah 11:9) "In all of My sacred mount, nothing evil or vile shall be done, etc." And there will be no foolishness in the world, but rather all hearts will be full of wisdom; and holy spirit will be poured out in such a way that everyone will merit it without any difficulty at all. And this is what the prophet said (Joel 3:6), "I will pour out My spirit on all flesh, etc." And behold they will rejoice and be gladdened from the great goodness, and they will attach themselves to the Creator, may He be blessed, and serve him with perfect service. And through this, they will continuously raise themselves until they reach that to which they are supposed to reach in order to leave [this condition and get] to the permanent condition of the renewed world.