Kaisipang Hudyo sa Isaias 58:7: Akeidat Yitzchak & Netivot Olam

The call to love G'd is addressed to levavcha, the seat of your mind and goodness, that which appreciates all the good G'd does for us; nafshecha, the seat of your passions and urges, which appreciates whenever it is indulged; finally, me-odcha, the aspect of you that desires what is functionally good, useful and expedient. In these three ways, man can express appreciation of what has been done for him. Since he is being appreciative, his love is really of a reciprocal nature. When our sages (Berachot 61) say that the call to love G'd "with all your soul, includes preparedness for martyrdom, this appears to mean that even when it seems that G'd has decreed one's death, one should not reason that since G'd is the source of all goodness that such threat of death emanates from some other source, is the work of Satan. At such times, re-affirmation of the Oneness of G'd is required. This is the reason the sages praise Rabbi Akiva who died proclaiming the shema yisrael. (4) After the affirmation, the verse "these words shall be ..on your heart at all times," stress the need to jog one's memory at all times by remaining aware of these facts. The first action that will help memory to remain alert, is the recording of the relevant passages on a scroll and affixing it in a visible place on all one's doorposts. The word veshinantam, meaning to study, teach repeatedly, is also related to the root of the word "to sharpen." Constant repetition sharpens one's awareness. In addition it may refer to a method of study, to whet one's mind by presenting Jewish history in a challenging manner. "To your children," places special emphasis on those mitzvot that concern themselves with the growth of children into adulthood. (laws of circumcision, first born privileges, marriage laws etc.) "You shall talk about them," concerns all those mitzvot which involve dibbur, word of mouth, prayer, reading the Torah etc. "When you sit in your house, refers to those commandments that involve relationships with fellow human beings, your family who dwell with you, as well as your neighbours. "When you walk on your way," refers to mitzvot which normally present themselves for fulfilment when you are away from home, i.e. return of lost property, sending off the mother bird prior to pocketing the fledglings etc. "When you lie down," refers to laws governing permitted sexual relations with your wife, restrictions due to her menstrual cycle, the observance of the laws of impurity, etc. "When you rise up," refers to the hours of your business day when you are "up and about," active. All the laws pertaining to fair dealings with your fellow men must be remembered during that part of the day. "You shall bind them as a sign," are warnings to observe regulations about forbidden foods, reminders to limit our social contacts with gentiles. "They shall be as frontlets between your eyes." These are warnings not to be misled by what our eyes behold, to be led astray. Eyes may be employed constructively, i.e. when seeing a naked person we are to see to it that he is adequately clothed so as to protect him against heat or cold. Our eyes should not be employed to ogle nudity etc. "You will write them on the doorposts." This refers to all the commandments involving writing; i.e. marriage documents, divorce decrees, Torah scrolls, phylacteries etc. "And on your gates." This is a reference to mitzvot involving judges, since justice used to be practiced in public, at the entrance of the city where the elders would gather.

And in the Midrash (Shemot Rabbah 31:3): If you lend money to My people (Exodus 22:24). That is [the understanding of] what is written: There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter (Ecclesiastes 5:12–13). Happy is the person who withstands his ordeal, as there is no person whom the Holy One blessed be He, does not subject to an ordeal. He tests the wealthy as to whether he will be generous to the poor. He tests the poor as to whether he is able to withstand suffering without becoming angry, as it is stated: And bring the wretched poor to your home (Isaiah 58:7). If the wealthy person withstands his ordeal and performs acts of charity, he will benefit from his wealth in this world, and the principal remains intact for him in the World to Come, and the Holy One blessed be He rescues him from the sentence of Gehenna, as it is stated: Happy is one who attends to the indigent; the Lord will deliver him in times of trouble (Psalms 41:2). If the poor person withstands his ordeal and does not rebel, he will receive a double portion in the future, as it is stated: For it is You who will deliver the poor people (Psalms 18:28). From who do you learn [this]? From Job, who was afflicted in this world, and the Holy One, blessed be He, paid him back twice, as it is stated: The Lord added to Job double of everything that he had (Job 42:10). To here [is Shemot Rabbah]. And it means to say that what the Holy One, blessed be He, gave to Job was a taste of the World to Come. And it is like they said in the first chapter of Bava Batra (15b), "The oxen were plowing and the donkeys were grazing beside them (Job 1:14), teaches that the Holy One, Blessed be He, gave Job a taste of the World to Come. And it appears to me that its explanation is that everything was done by itself. As the oxen would plow by themselves without any [human] toil with them [in order] to plow. Rather, they would plow by themselves. And that is a taste of the World to Come since there will be no toil of work or pain [then]. Rather, everything will be done by itself. And Rashi, may his memory be blessed, explained that the oxen would plow, and [the field] would sprout that very hour, then the donkeys would graze from what sprouted. In any event, the Holy One, blessed be He, gave Job a taste of the World to Come from the beginning. And when Job accepted [his] afflictions, He then afterwards added to Job double of everything that he had before of the taste of the World to Come. And from this, we learn that if the poor person accepts the afflictions, God, may He be blessed, gives him his reward doubled in the World to Come, like He gave Job his reward of a taste in the World to Come doubled.