Kaisipang Hudyo sa Isaias 40:6: Duties, Akeidat Yitzchak & Guide for the Perplexed

And even if I were doing enough according to my knowledge of my duties to G-d, would this be enough of an expression of gratitude to the blessed Creator for even the smallest benefits He bestows on me? And what is the measure of my days relative to the measure of the days of the universe? Even if it were equal to the age of the universe, it would not be enough time for me to recount all the favors G-d has bestowed upon me. How much less then is it possible for me to repay my debts of gratitude to G-d for them? And scripture has already said: "All flesh is like grass, and all its kindness is like the flower of the field" (Yeshaya 40:6), and our Sages said "If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when?" (Avos 1:14).

The reason that the regular offerings as well as those offered on the new moon are not mentioned in this Parshah,- as opposed to Parshat Pinchas,- is the fact that here we concentrate only on the special days which through their work prohibition become holy convocations of a national character. During these days we try to make a whole nation concentrate on its function in life. The reason that the usage of the term chag and tachog are different on Passover and Sukkot respectively, is that the former, since it recalls slavery, hard labour, is best remembered by quiet contemplation, no forced activities, etc. The Sukkot festival however, follows the joy of having brought in the harvest, a time that is normally allocated to restful enjoyment, and a feeling of contentment, security. At such a time, and in order to remind us that the bounty came from Heaven and is not due only to our toil, we are bidden to leave the security of our homes and remind ourselves where it all came from. Having done this, the Torah is confident that the eighth day can be lachem (23,36) for us. (literally "for you," meaning us) Not so Passover. On that occasion, the whole festival is described as "for G'd all seven days." (23,26) This is much more pronounced in Parshat Re-ey, when the seventh day of Passover is described as being "for G'd," the other days not having been so designated. The use of the word ach, only, when introducing the tabernacle festival celebration (23,39) is to emphasize that this celebration is oriented towards G'd, as distinct from the Passover celebration which was primarily oriented towards ourselves. Reminders of this aspect of the celebration are "the four species." Each is an instrument of thanksgiving to G'd. Although the "four species" must be owned only on the first day of the festival, their use during all the seven days continues, as the statement "and you shall rejoice" is connected to their use. Each of the species represents a different kind of Jew, from the most accomplished both religiously and socially, to the most ignorant in either field. The unforgettable lesson lies in the fact that as long as they are part of the whole, even completely ignorant people have a role to play. By including him in the fabric of Jewish society, the environment the ignorant finds himself in, will sooner or later be an incentive for him to raise his sights both spiritually and socially. At the same time, when looking at the "four species," we are also reminded of four types of existence in the universe. 1) The One and Only Incomparable Oneness, the Almighty. 2) Purely spiritual creatures, i.e. angels. 3) Bodies which are of an enduring nature, apparently lasting forever, i.e. the stars, the planets. 4) The world we are part of, containing a mixture of body and spirit, therefore subject to death and decay. The etrog, represents the highest form of existence seeing that it is perfect from all aspects. It is therefore held apart from the other three species, not bound up with it in a single bunch. We hold it in the left hand so that it is opposite our hearts, just as we lay the tefillin phylacteries, on our left arm. For this reason such care is taken to secure the most perfect specimen of that fruit which can be obtained. The lulav, palm frond, represents the angels, being the most honoured of the remaining three species. The world of the angels is considered a "higher" world. The lulav is taller than the other plants in that bunch, as a reminder of that fact. The hadass, myrtle branch, represents the stars, the planets, the nine leaves, (three times three stems with three leaves each) hint at the nine planets which make up our galaxy. The aravah, willow branch, by its very lack of attractive features, describes man and his inadequacies. Moreover, the leaves of the aravah resemble the shape of the human mouth, man being the most advanced creature in his particular world. The fact that the benediction over the mitzvah mentions the lulav rather than the etrog, is to remind us of our purpose to achieve the level of service to G'd that is performed by the angels. Since our sages tell us that the first day of Sukkot is referred to as rishon, the first, because it is the first day in the new year that our sins begin to be counted again, the significance of not performing the mitzvah with a stolen lulav is obvious. Simchah, joy, is our destiny when we perform the mitzvah properly, and earn merits. Spending money in order to perform the mitzvah, indicates that we appreciate that material wealth must be placed in the service of G'd, else it is a corrosive influence.

Should it, however, be considered necessary to assume here an ellipsis, according to the method of Onkelos, who supplies in some instances the term “the Glory,” in others “the Word,” and in others “the Divine Presence,” as the context may require in each particular case, we may also supply here the word “voice,” and explain the passage, “And a voice from the Lord passed before him and called.” We have already shown that the verb ‘abar, “he passed,” can be applied to the voice, as in “And they caused a voice to pass through the camp” (Exod. 36:6). According to this explanation, it was the voice which called. No objection can be raised to applying the verb kara (he called) to kol (voice), for a similar phrase occurs in the Bible in reference to God’s commands to Moses, “He heard the voice speaking unto him”; and, in the same manner as it can be said “the voice spoke,” we may also say “the voice called”; indeed, we can even support this application of the verbs “to say, “and “to call,” to “the voice,” by parallel passages, as “A voice saith ‘Cry,’ and it says ‘What shall I cry?’” (Isa. 40:6). According to this view, the meaning of the passage under discussion would be: “A voice of God passed before him and called, ‘Eternal, Eternal, All-powerful, All-merciful, and All-gracious!’” (The word Eternal is repeated; it is in the vocative, for the Eternal is the one who is called. Comp. Moses, Moses! Abraham, Abraham!) This, again, is a very appropriate explanation of the text.