Kaisipang Hudyo sa Mga Awit 9:11: Akeidat Yitzchak

(1) Leading one's sheep in the best manner possible, utilising all that knowledge of natural law, brings one to the threshold of engaging higher norms, the supernatural. Mount Chorev is described by the Torah as the next step a person achieves, after all preparatory steps for such an encounter had been completed. Encountering such a mountain appears to be the gateway to attaining higher knowledge. The encounter was certainly not accidental. The vision of the burning bush alerted Moses to the fact that there are phenomena which cannot be explained rationally. To gain an insight into the significance of such phenomena, he stepped closer to examine the spectacle. He wanted to know if the fact that the bush was not being consumed was due to its fire being only apparent fire, or whether it was real fire and there was something strange about the composition of the bush itself. (2) Moses then became dubious whether his first assessment about this being a burning bush had been correct, and he wanted to know why such a bush would not be consumed by the fire. The term "burning" in the present tense, reflected only his original impression. He wanted to know what it is that looks like fire and yet does not "burn" i.e. disintegrate, become consumed. (3) When G-d saw Moses approach, He called to him as elokim, i.e. the midat hadin, attribute of justice, telling him that this was not the moment to step closer. First he had to remove his shoes. As long as natural law operates, the shoe has to be fitted to the size of the foot. Once on holy ground, Moses was taught that effect no longer represents the result of cause as it does in natural law. The removal of both shoes was necessary, one representing the ability to defeat enemies by supernatural means, the other to provide sustenance for the Jewish people by supernatural means. Joshua, whose people did not receive their sustenance by supernatural means, had to remove only one shoe, to signify that his enemies would be defeated by supernatural means. Another aspect of the lesson learned was that although Heavenly fire is more powerful than natural fire, as evident from Elijah at Mount Carmel, Gideon and the fire that consumed the sacrifices on the altar, the burning bush which represented such Heavenly fire was not destructive in nature as is the case with natural fire. Even if we accept the whole vision as a lesson teaching Moses that the acceptance of G-ds mission would not harm him, the lesson that once one is exposed to G-ds personal Providence no protective clothing is needed, is sufficient. Those who are close to G-d qualify for the promise "for He has commanded His angels to guard you, to carry you on hands so that your feet will not be hurt." (Psalms 9,11) The holiness of the site demonstrated that contact with holiness did not by itself cause harm to man. For this reason, we have a tradition that Jews used to walk barefoot on the Day of Atonement, just like angels. Before such a lesson has been learned, we find both Jacob and Moses afraid when they first realise that they are on holy ground. (Genesis 28,16;-17,Exodus 3,6) Once Moses had convinced himself of the illusory nature of at least some of the so called natural processes, he proceeded to investigate more closely, i.e. sar lirot. By repeating the call "Moses, Moses," he was reminded that there was a limit to what a human being can achieve in this direction, that he had to remain human after all, i.e. "Moses." (4) However, significantly, at this stage it is no longer elokim addressing Moses but hashem. In effect, G-d is saying that until now, though He had, of course, been aware of the sorry state of the Jewish nation, this had been so only in His capacity as elokim. His knowledge had not called for any action on His part. Now that Moses had gained deeper insights, these insights would also benefit Moses’s people. However, at this stage G-d did not refer to eventual entry into the land of Israel being part of Moses’s immediate mission. He seemed to separate Israel's eventual objective from Moses’s ultimate destiny. (5) Since Moses had had to flee for his life from Egypt, he could not see how his appointment would be of benefit to his people. This is not unlike the time the prophet Samuel could not see the point in anointing David, when he was afraid that Saul would kill him. (Samuel I ,chapter 17)