Kaisipang Hudyo sa Isaias 44:15: Ner Mitzvah

But the connection and bond that Yisrael has with Hashem is from another aspect, which is a connection from the cause itself. And a connection through the cause, there is no entity which is from the cause which is changeable. For from the perspective of the cause there is no change, it's just the transformation is from the perspective of the caused entity, which is definitionally in flux. And this is because Yisrael has no matter in themselves until there was deviation relevant to them, rather it is that Hashem chose them, and this matter is vis-a-vis the cause [Hashem]. Therefore, "I am" (for Hashem said to them "I am Hashem your G-d", for this is from the perspective of the cause, and there is no forgetting for to it, anything which is from the cause. And this is because "I am" is from the perspective of Hashem being their [the Jews] cause, and specifically a cause which obligates, as is proven with the language "I am Hashem your G-d that took you out of Egypt" (Exodus 20:2). And already many wise people have asked challengingly, it's not mentioned here any Mitzvah, for rather if it was [a commandment] the verse would have said 'I am Hashem your G-d that took you out of Egypt, therefore I will be to you a G-d', and here this matter isn't said as a commandment whatsoever. [The Maharal is highlighting that the first "commandment" is actual not in the form of a commandment at all, for the verse does not say 'I will be to you a G-d' but rather a statement of a fact independent of the Jews 'I am Hashem']. After the 10 commandments, and the removal of "I am" from the entirety of the 10 commandments, as we have explained in the book "Tiferet Yisrael "(CH 37). But the essential explanation is this, that if it had said 'I am Hashem your G-d that took you out of Egypt, therefore I will be to you a G-d', if so this would have implied that Hashem's being a G-d to the Jews would be dependent on the Jews, and thus this [the relationship] would have been from the perspective of the caused entity, who are receivers [not causers] of Hashem being their G-d. [In summation, Hashem is the causative entity while Yisrael are the caused entity. Causative entities are antithetical to any fluctuation, while caused entities are intrinsically in fluctuation. We see in the nature of the first of the ten commandments that our connection to Hashem is defined through Hashem, the cause, not through us, the caused. Therefore, fortunately for us, while the connection from our perspective can be severed or 'forgotten', from Hashem's perspective our connection is intrinsic or 'unforgettable']. And if so, it is impossible that there could be a removal in this, a matter which is from the perspective of the cause, for Hashem is the cause and binds Yisrael, and this is from the perspective of the cause and there is no separation here whatsoever. And therefore Yisrael said (Exodus 24:7) "We shall do, and we shall understand". And if they had said 'We shall understand, and we shall do', they would have has understanding [Daas] in and of themselves, as does every creation which has self-awareness. And they wouldn't have had this thing [proprietary Daas], rather they would have been drawn out from Hashem, who is the cause, and all is from the perspective of the cause and not from their own perspective, and [to the extent] that is as if they weren't an entity unto themselves. And therefore, "we shall do" precedes "we shall understand", and they were not dependent on their own proprietary Daas, rather it was all [the Sin of the Golden Calf] decreed upon them from from Hashem, that they should do [it] without choosing the matter from their Daas. If so, they didn't have proprietary Daas. And an entity which has no existence unto itself, but only is dependent upon the Blessed One, there is not relevance to removal or deviation [divergence] from it. And this is what it says (Isaiah 49:15) "I never could forget you", it's explanation, even though there is deviation and removal, even if they are considered children, as we have said, in any event from the perspective of the Source [The upper/transcendent], which is Hashem the Blessed One, and they are not independent to themselves, there is no deviation for them, and behold [this is expressed in the verse] "I never could forget you". For this that Yisrael are called children to Hashem be Blessed, and this matter is from the perspective of the receiver, that they are called children, and this isn't from the perspective of the Source [Upper/Transcendent], and for this matter [the recipient's perspective] there is deiation and removal. But ואנכי - "And I am", which is the Blessed One your G-d. This is as it says (Exodus 20:2): "I am Hashem your G-d", which is to say that I am Hashem your G-d and I am not dependent on you, rather it's essentially obligated from Hashem the Blessed One who is the Source, and from Hashem the Blessed One who is the Source is obligated that 'I am your G-d'. And this matter which is essentially obligatory is [definitionally] unchanging, and they have accepted me for their G-d, and such this matter obligated in every facet. And therefore (Isaiah 49:15) "I never could forget you", for this matter is from the perspective of the Source.