Kaisipang Hudyo sa Genesis 28:11: Akeidat Yitzchak, Kuzari, Derush Chiddushei HaLevanah & Olat Reiyah

Then he came to a place where the world was simply boarded up (Bereshit Rabbah 68). Our sages explain that this simply means that further cognitive progress came to an abrupt end. Therefore, again following a Midrash, Jacob prayed to be granted further insights. He then experienced a contraction of the earth-- according to a Midrash in Chullin— i.e. he was now granted a new perspective. These three Midrashim then describe the phenomena Jacob experienced when he lay down. He had been forced to lie down because "the sun had set," i.e. the source of his natural enlightenment had exhausted itself. "He took from the stones of the place" (Genesis 28,11), i.e. he used all the bricks that made up his philosophy so far to use them as a foundation for further enlightenment. When our sages describe the stones as fighting amongst themselves to become Jacob's cushion, they allude to the various pillars of his philosophy, each of which wanted to serve as the stepping stone to higher insights. The stones discussed are representative of three disciplines; theology (the metaphysical), science (the physical), and mathematics, the theoretical abstract aspect of physics. When after awaking, Jacob combined the stones, anointing them as a single unit, he demonstrated thereby that all these disciplines represented an integral unit without which new insights would not have been possible. As he lay there, he began to dream; in his dream the ladder was firmly rooted to the ground but extended all the way to heaven. Jacob realized that the three worlds, i.e. disciplines he had studied, were capable of such close inter-relation that in fact they could be joined. He observed that malachey elokim, i.e. human beings who had attained perfection in matters of the spirit by means of their studies and efforts, could climb the ladder. They would reach the threshold of heaven, i.e. the gateway to understanding. Their ascent could be described as like the progress from known phenomena=effects, towards the unknown, i.e. the cause of all known effects. This cause is represented by G-d standing on top of the ladder. Conversely, once the ultimate cause had been perceived as purely abstract and spiritual, this insight descends downwards to become more and more part of our physical world. The path man travels in acquiring understanding then is as follows: 1) Observed physical phenomena for which we seek causes. 2) Arrival at the ultimate cause of all human comprehension. 3) Re-evaluation of what had been observed previously in light of the newly gained insights. The "angels" descending the ladder, then, are the minds of the enlightened, returning to earth to add the new found dimension, and to incorporate it in their philosophy. Our sages conveyed this concept by pointing out that the numerical value of the words sulam, ladder, and the word sinai are identical.

The author elaborates on this theme by appending a complete commentary on the chapter "the woman of valour" at the end of Proverbs (chapter 31).

14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.