Kaisipang Hudyo sa Malakias 3:10: Akeidat Yitzchak & HaEmunot veHaDeot

The Talmud Makkot 27, relates: The Sanhedrin, Supreme Court, made three decrees which were approved by the celestial Court subsequently. 1) Public reading of megillat Esther on an annual basis. It says in Esther 9,27, "the Jews confirmed and took upon themselves," meaning their observance was approved from on high, because they had accepted it down below. 2) The giving of tithes of such products as vegetables. This law was not written in the Torah which requires tithes to be given only from dagan, cereal products, grapes and oil. We read in Chronicles II 31,5, "in accordance with the king's urgings, the Israelites brought large quantities of their grain, wine and oil tithes." In Maleachi 3,10, we read "bring all the tithes to the treasure house, and it shall be food in My house." 3) The use of the Lord's name in greeting between people. (Ruth 2) "Boaz would say to the harvesters "may Gd be with you," and they would reply "may the Lord bless you." We read in Judges 6,12 "and the angel of G'd said to Gideon "may the Lord be with you, man of valour." Why did the book of Judges have to report this greeting by the angel? In case we thought that Boaz had acted without Heavenly approval in using the name of the Lord, this shows that Heaven approved his conduct.

It is axiomatic in philosophy that simple things are expected to perform only simple tasks, whereas sophisticated phenomena or creatures are expected to perform a variety of tasks commensurate with their respective sophistication. If fire were to embody only heat, it would be expected to do no more than to provide heat. Since it also comprises dryness, it also functions as a drying agent. This kind of reasoning is at the core of the statement by our sages that each of the plagues in Egypt consisted of four, respectively five plagues, since each plague was a sophisticated phenomenon, embodying a variety of capabilities. In line with this reasoning, one can understand the dictum of Rabbi Yochanan (Taanit 9) "rain may come because of the merit of one individual; sustenance, however, because of the merit of the multitude." Since the way in which people make their livelihood varies both qualitatively and quantitatively, sustenance can only be entrusted to a group of people as infinitely varied as the modes of their livelihoods. Since man himself consists of both physical and spiritual components, he will have to function both on the physical and on the spiritual level. The physical functions need to be experienced, felt, by his senses. The spiritual functions do not need to be experienced or felt at the physical level. When the Jewish people responded to the imminent revelation of G-d and His Torah, they said “na-aseh," we will perform, referring to the activities of their bodies. Then they said "nishma," we will hear, learn, referring to the tasks reserved for the intellect and spirit.

The references to man as beloved of G'd do not mean that the love of G'd was demonstrated before its recipient had demonstrated some personal accomplishment in the field of yir-at shamayim, fear of Heaven. All men are created with equal opportunity in this respect, though G'd provides blandishments to attract those who choose His way, whereas no incentives are provided for the potential sinner. The fact that we find ba-aley teshuvah, repentant sinners on the one hand and on the other hand one encounters people who have lived a devout life most of their years only to suddenly forsake that path, shows clearly that we are all free agents in this respect. The initial amount of Divine love each person is endowed with at birth, is augmented as man pursues the path of righteousness. emet me-eretz titzmach, truth grows from the earth. (Psalms 85,12) This means the recognition of truth is rooted in our world. "Righteousness however, is subsequently looking down from above." Solomon's prayer at the beginning of his career, (Kings I 3,6) is the best illustration of our contention. Solomon said: "You have done great kindness with Your servant David my father, when he walked before You in truth and righteousness and with upright heart; You preserved this kindness for him, and gave him a son who sits on his throne as of this day." Solomon talks of two acts of kindness by G'd. The first is the kindness extended to all men at birth, the second that which accrued due to David's personal conduct. In chapter sixteen we have explained in detail why in the case of Abraham, G'ds special love is reported before we know of Abraham's good deeds. The initial endowment of man by G'd at birth can be divided into three categories. 1) The physical aspect; the gift of life, a sound body. 2) Endowment with certain character tendencies that will help to smooth his path in life. 3) Endowment with certain intellectual powers. When we quoted the Talmud in Makkot at the outset, the three types of decrees the rabbis instituted may reflect these three categories. (1) The reading of the megillah annually, is an act of appreciation that our physical lives had been preserved at the time of Haman. When Jews found that this basic gift of G'd had become endangered, they did penitence, a gift G'd had granted mankind prior to man having been created. This act therefore awakens the bond that links man to G'd. By fasting, i.e. denying oneself the needs of the body, Jews atoned for having indulged their bodies at the feast of Ahasverus some years previously. (2) When the Rabbis expanded the tithes legislation, they imposed restraints on certain character traits, primarily greed. The giving of alms is proof that one is able to restrain one's natural greed. Once man makes a move in this direction, he can be sure that G'ds kindness will respond in equal or even far greater measure. Also, the dispensation of alms, tithes, on a regular basis, eventually results in such acts of kindness becoming part of our very nature. When one observes good deeds being performed, one cannot always be sure of the motive of the person performing such good deeds. It may be an outgrowth of a mature personality, or it may still be motivated by ulterior considerations. The only criterion that offers guidance in this respect is the donor's facial expression at the time he performs the deed of kindness. If he seems to genuinely enjoy performing the deed, we can be sure he has attained the personality level when this mitzvah has become a natural for him. Such a person is called nadiv, generous, the other kind is merely called noten, a donor. David expressed this thought very clearly in Chronicles I 29,17. After having acknowledged that all the silver and gold man has amassed is in truth G'ds, he continues "and I am aware my Lord that you examine the heart, that you are desirous of uprightness; I have donated all these items from the uprightness of my heart; and now Your people present here, I have observed that they donate for You joyfully." G'd can tell motivation by examining the heart. David only has the venue of watching people's faces when they make their donations to tell how genuine their motivation may be. The verse commencing with the words asser te-asser, tithe repeatedly, (14,22) just like the words naton titten, give repeatedly, (14, 10) reminds us that only repeated action of that kind leads to generous gestures becoming second nature to us. Alternately, the repetition could mean that for every act of generosity we perform, a compensating act is performed in Heaven.