Kaisipang Hudyo sa Isaias 40:15: Akeidat Yitzchak & Guide for the Perplexed

The pains taken when constructing a shelter reflect the purpose that shelter is to serve. If the shelter is to be no more than a temporary hut shielding shepherds against the heat of the sun, its materials and the care expended on its construction will be minimal. If, however, it is to serve as an all year residence, the utmost care will be taken to construct it of durable materials and to ensure precise workmanship. Similarly, bodily attributes such as hair, smoothness of skin, clarity of voice, none of which perform vital functions, often deteriorate at a rapid pace. Vital physical attributes such as the heart, digestive system, etc., will be observed to have been constructed of a far more durable nature. Nations whose continued existence in history G-d considered vital, have been given the Torah and commandments, whereas those nations whose future was considered marginal, were only given seven commandments, as if to indicate that their historic lease on life was relatively brief, when compared with that of Israel. Compare Isaiah 40, 15, "here the nations are like a drop fallen from the bucket." On the other hand, concerning Israel, G-d said "Place these My words on your hearts.. so that your days on earth will endure a long time. (Deut. 11,18-21) In view of the above, it becomes difficult to understand why the Torah has expended so much ink and parchment in detailing everything about the tabernacle, since it was not to be a permanent structure. Since the tabernacle was to serve only as a temporary abode while Israel was on the way to the holy land and until a permanent temple would be built, all these detailed instructions are hard to comprehend. Had it not been for the sin of the spies, Israel would have entered the holy land at once, and construction of the permanent temple would have begun at once. When one compares the brief reference in Chronicles concerning the blueprint for the permanent temple, the contrast becomes even more startling. One would have expected a wealth of detail either in the book of Kings or in Chronicles, if these events had been described according to normal usage, (compare Chronicles I chapter 28)

One may describe the relationship of Israel to the family of nations, as akin to the relationship of the world of outer space to our world. The relationship of the priests to the rest of the Jewish people, on the other hand, may be described as akin to the relationship that exists between the world of pure spirits and the world of outer space. The tum-ah, impurity legislation reflects symbolically that a priest is to be removed from contact with whatever reminds one of the body's limitation, i.e. decay etc.

(1) The counting had two basic objectives. 1) To demonstrate to each individual Jew that he had individual worth, not as Bileam had thought at first "the nation covers the visible part of the earth," i.e. that Jews are important only collectively. The count proved that each Jew is significant individually. Of the gentiles it is said "here the nations are as a drop in the bucket." (Isaiah 40,15) Of Israel it is said "who has been able to count the dust of Jacob?," i.e. even its dust deserves to be counted. (Numbers 23,10) Similarly, stars, constellations, are all individually counted by G'd. "Who counts the number of the stars and calls each one by name." (Psalms 147,3) So, although G'd had been aware of the total number of Israelites, the individual significance of each was demonstrated by treating each Jew like a star in the sky, and by assigning to him his position in the scheme of things. The concept had been familiar to them; but to see the physical realisation of it, brought the idea home more forcefully. Further, there is the element of the shekalim and atonement, as discussed in chapter 52. The second objective was to drive home the point that unlike the gentiles, the survival of the Jewish people would not be restricted to the survival of their species, but that each Jew would possess individual eternal existence, just as each individual star has a permanent existence. Of the stars it is said in Isaiah 40, 26, "not one of them is missing." This provides the rationale why G'd counts each star and names it. It is to establish its permanent purpose in the universe. They are counted collectively, yet they possess individual differences in quality. Compare our remarks about the letter vav linking the enumeration of the offerings of the princes at the time the tabernacle was dedicated. (chapter 58) The need to establish who belonged to which family, (not necessary on the occasion of the first count) was to remove all doubt about the purity of anyone's ancestry. As the Talmud says in Yevamot 42, "the shechinah cannot be present unless both the origin of the zera, seed, and the permissible family relationship is firmly established." The Talmud in Kiddushin 70, expresses the same thought somewhat differently. "The tribes of G'd are testimony for Israel." (Psalms 122,4) The prince, the leader of the tribe, is to the tribe what the sign of the zodiac is to each star in its group. The Levites were not counted yet, since also the last time they had not been counted at the same time as the other tribes. On that occasion, when the levy of the half shekel represented an act of atonement for the sin of the golden calf, the Levites who had not participated in that sin, had not needed to atone for their part. The Levites would camp around the tabernacle. When the right kavanah, intent, and concentration existed, namely that the shechinah in the tabernacle was the model towards which one should strive to orient one's life, then no harm , no ketzeph would befall the viewers. (2) We believe that the front of the encampment faced East, the West being in the rear. North and South were left and right respectively. This would make the camp of Yehudah the most important, facing East. East is not to be understood as a point, but rather as a solid front. The whole camp is to be considered a square, each of whose sides represents one of the compass directions mentioned. In physics, the primary direction, length is viewed as "senior"; the second dimension "width" is viewed as junior." Yehudah and Ephrayim being in the East and West positions are both "length" positions, whereas North and South are understood to be "junior," i.e. "width" positions. We then have no problem with the sons of the lesser wives occupying positions superior to those of the sons of the major wives of Jacob. The fact that when the trumpet blasts signalling the breaking up of camp is mentioned, only two directions are named, supports our theory that the two dimensional lines are meant when the order of the importance of the encampment around the flags is described. (Numbers 10, 6-7) The pictures on the flags correspond to the four facets seen by the prophet Ezekiel in his famous vision of the merkavah, Divine entourage. (Ezekiel chapter 1) (3) The fact that Jacob had already tried to reverse the principle of the sanctity of the "firstborn" is true, but the legitimacy of this was not really confirmed until the plague of "killing the firstborn." The legislation stemming from this reversal was not enacted until after the episode of the golden calf, which represented a wholesale failure on the part of the Jewish firstborn. Basically, while the firstborn performed priestly functions, he was allowed a dual role, both the mundane and the spiritual function. Since the failure of that system, the Levites who have supplanted the firstborn, have primarily religious duties, and are relieved of the mundane task of having to work for a living. (4) Covering the holy ark in a cover made of blue wool, indicates its prime importance, since the path to G'd leads via the tablets and the Torah that rest inside the holy ark. techeylet, skyblue, symbolises the Heavens and the throne of G'ds glory. The other vessels were also covered, but represented a path to G'd that is somewhat less direct, more "diluted." Therefore, there are different materials and colours for the covers of those vessels. The table also had a blue wool cover, but the blue was only on the outside, not as in the case of the cover for the ark, which was of blue wool both inside and out. The balance of the holy vessels had red covers, representing the malchut, majesty aspect of G'd. The menorah, candelabra had a cover that was blue wool on the inside, but tachash, hide, on the outside. The ark was covered more than the other vessels, since it had to be transported on the shoulders of the Kehatites. They were not, however, permitted to touch the ark itself. (5) The journeys of the Israelites described in Parshat Behalotcha in such agonising detail, teach that contrary to prevailing opinion, shared by Jews who had just left a country that based its philosophy on astrology and astronomy, the timetable of these journeys was determined only by G'd, not by astrological data. The Jewish people did not know from one day to the next if they were going to break camp. Calendar analysis, propitious times for journeys were all factors which were completely ignored when it came to decisions when and in which direction they would move. The Torah therefore emphasizes their obedience. "By the mouth of G'd they would journey," they observed G'ds instructions meticulously. (6) Since motion in a certain direction is conceived of as approaching some goal, and since by the nature of things, G'd, being perfect, He does not need to move at all, Moses proclaimed at each departure and arrival that the purpose of the move was for G'ds enemies to take heed and for Israel to return to constructive rest.