Kaisipang Hudyo sa Mga Bilang 8:25: Akeidat Yitzchak & Yesod Mora VeSod HaTorah

(2) Concerning the twelve mitzvot singled out for emphasis at the Mount Gerizim assembly, the following is worth noting. Whenever something is accorded special attention or protection, this may be due to either of two causes. A) the subject matter is so vital that its loss is irretrievable; therefore every effort must be made to protect it against loss or damage. Examples are vital human organs such as the heart, lung, liver all of which are surrounded by a protective ribcage as additional protection. B) The subject matter is so fragile and exposed, devoid of defenses that is must be defended from the outside. Examples are the fingers or toes which need nails and gloves to protect them against the cold; the heel has a tough skin to protect it where it treads. Similarly, the Torah has emphasized the protection of the weak, i.e. the stranger, the widow, the orphan. The Torah warns no less than thirty six times against abusing these weaker members of society. The selection of the twelve commandments in question seems to be motivated by similar considerations. 1) The severity of the sin itself. 2) The ease with which one falls victim to the lure to commit this sin. In the latter instance, there may be three immediate causes for a person to commit such a sin. A) The victim is defenseless; B) the sin is so commonly practiced that one does not feel embarassed when committing it. C) lack of self restraint on the part of the sinner. Each of these "groupings" is represented by three "curses." Category one comprises the making of idols, physical violence against one's parents, violating other people's property rights, in other words violating the principle of "love your fellow man as you love yourself." Murder is not mentioned, since it is not a crime that the average person is ever guilty of. The second category, -the naturally weak,- are represented by A) misleading the blind; B) depriving widows and orphans of their just deserts; C) taking advantage of the widow of one's father, who may not protest the rape, since for financial reasons she may be dependent on the very step-son who forces his attentions on her. Category three are three examples of sexual licentiousness due to proximity, i.e. easy availability or easily obtained consent by the partner. One example is sleeping with one's sister, the second one is sleeping with one's mother-in-law. The third one is sleeping with one's livestock. (3) The reason the latter example is positioned between the other examples of incest, is to indicate that the Torah assumes a different motive for sleeping with one's mother-in-law than for sleeping with one's widowed step mother. The last category that of 1) hitting a fellow human being when there are no witnesses, 2) accepting bribes to murder the innocent, and 3) failing to see to it that Torah legislation is observed, can be viewed in the following manner. The first two sins appeared inconsequential to the sinner since he feels protected by the secrecy surrounding his deed. Our sages even regard the instance of "hitting someone in a secret place" as referring to lashon hara, evil tongue. (Pirke de Rabbi Eliezer 53) In such a case, the perpetrator certainly does not realise the impact of what he has done. (4) At any rate, the perpetrator hides behind a facade of piety, wishes to be known as a pillar of society. Concerning all such people, the Torah comes out and says "cursed all those who do not maintain and support the words of this Torah." Whosoever occupies a position that enables him to strengthen Torah must do so personally, first and foremost. When we turn to the list of blessings promised for observing the commandments, we find three apparently superfluous comments by Moses, interspersed in the blessings cited. A) 28,2, "all these blessings will reach you as a result of listening to Me." B) 28,9, "G'd will establish you as a holy nation when you observe the mitzvot and walk in all His ways." C) 28,13, "G'd will make you top not bottom, when you listen." In view of the fact that verse one had already included all that is repeated in the three quotations just listed, the repetition may reflect that at that point a certain collective moral progress had been successfully completed. It is possible to absorb Torah teachings, live accordingly, without acting out of any deep seated conviction of the truth and validity of these teachings. This stage is concluded by what is said in verse two "having listened to the voice etc." Once one has adopted the Torah way of life, and the performance of good deeds has become habitual, such a lifestyle begins to influence the person living it, beneficially. This stage is concluded and rewarded by verse nine "as a result of your observing etc." The final stage in the progression towards becoming the personality the Torah wishes to shape, is when the student's personality is the result of having assimilated all the teachings and following same to elevate him to a level of perception of his purpose in life that he had not previously even dreamed of. At that point, as per verse thirteen, "G'd will make you head etc." When this development has been completed, Moses is able to say with confidence (verse 14) "you will not depart from all the things that I command you." The message of the blessing stands out clearly. A Torah personality does not mature overnight. It develops gradually. The help extended by Heaven along the way is roughly proportionate to the distance towards the objective one has already travelled. The way is paved initially by an easing of one's financial problems. (Verse two, the blessings that will be conferred are material) The second stage will be attended by spiritual blessings, (i.e. verse nine "a holy nation") The third and last stage will be reached when G'd fulfils the promise in verse twelve, "He will open all His store of goodness to you." When the nations of the world will witness the ongoing "boom" conditions in Israel, this will testify that the Jewish nation is "a great and wise nation," (Deut. 4,6) something that Torah quotes the gentiles as saying. The gentiles are impressed by an ongoing economic miracle, ascribe it to Israel's sagacity.

The Psalmist said (Psalm 119:18), "Open my eyes, that I may behold wondrous things out of your law." This new month (Exodus 12:2) is for you the beginning of months, the day of birth, which is truly the head, and on it the Tabernacle was established. And on the tenth of this month, the twisted thread is honored, and this happens in the house of disgrace. Likewise (Exodus 12:3), "On the tenth day of this month," and the day of remembrance, I have explained it. And on the Feast of Unleavened Bread and the Feast of Tabernacles, in their completeness and halves, due to the delay during the journey, therefore the eighth day is called Shemini Atzeret. And the word "mila" (circumcision) is closer to "zayin" (seven) full days, for a moment that remains in it is considered a full day according to the calculation of the Torah, and similarly, a day in the year is considered a full year. The matter of the seventh year is also known as the Sabbatical year, and the seven weeks of years lead to the Jubilee, which is called "liberty" (Leviticus 25:10) when a person who is fifty years old is released from the service of work. The second Passover corresponds to the year that passed (Exodus 21:19-23:19). "You shall not boil a kid in its mother's milk" (Exodus 23:19) is similar to "You shall not slaughter it on the same day" (Leviticus 22:28), "You shall not take the mother with the young" (Deuteronomy 22:6), and "You shall not plow" (Deuteronomy 22:10). The matter of planting mixed species (Leviticus 19:19) is "You shall not make any vessel of stone" (Leviticus 22:24). And likewise (Leviticus 18:4), "You shall observe My statutes; you shall not make any of your cattle gender with a diverse kind." The closing of seven days is a known reason, and likewise the impure woman, the woman who gives birth, and the Nazirite from the age of one month until returning to the place and until the Lord (Numbers 6:2-21). From the age of 20 to 50, there are 30 years. From 50 to 60, there are 10 years. And from 60 to 70, there are 10 years. Therefore, it is like the power of his soul and his body, which is 50, corresponding to the number of the Lord's years. And from there, lacking the Lord, and for the female, it is closer to half. Therefore, it is 23 and 30. The matter of Azazel is like the matter of leprosy, and its secret is explicitly explained in the words of our holy sages. And likewise, the matter of the heifer in the valley, and one who understands the secret of the precision of the language will understand the reason "which has not served you." The genius Rabbi Saadia said that we should not wonder about the matter of the red heifer, which renders the pure impure and the impure pure, because honey is beneficial and harmful depending on the change in the body's constitution caused by the food. The reason for the impure animals, impure birds, and water creatures is known. And the offering of a prostitute and the price of a dog are for the purpose of humiliation, as well as to offer a sacrifice with a blemish or to offer it if the priest has a blemish or a bald head because it is the opposite of the work of God. And like the commandments of tithing (Deuteronomy 14:14-15), "You shall surely tithe," and remember that you were a slave and the Lord redeemed you with a great possession. The prolonged period for sending away the mother bird is not for the purpose of taking the offspring, as it is a permission. Similarly, with honoring one's father and mother, who brought one into this world, and by honoring them, one prolongs their days, as stated in Deuteronomy 22:7, "And you shall prolong your days." And it is said (Leviticus 19:14), "You shall fear your God; I am the Lord," before a deaf person and before a person who does not speak, lest they cause you harm. And similarly, to honor the presence of an elder, and if you do not fear him, fear the Lord, who will bring judgment upon you in your old age. It is written on the face of an idol, figuratively (Jeremiah 10:11), "The gods that have not made the heavens and the earth." And likewise (Exodus 20:22), "You have seen that from heaven I have spoken with you; you shall not make for yourself any likeness." As Moses explained (Exodus 20:21), "For you saw no form," there is no need for you to make a likeness of Me for worship. And I have already explained the incident of the golden calf, that it was not idol worship. And the testimony is (Exodus 32:5), "Tomorrow is a feast to the Lord," as Aaron commanded, and they did so, and it was the next day that they brought burnt offerings. And this is the Lord alone, and it is not like the idols of other gods. The Ark was known by the knowledgeable person who understood the voice that emanated between the two cherubim. Its length was two and a half cubits, and its width was equal to its length in order to fill the Ark. The half-cubit of the thickness of the plank was positioned on top with the legs, similar to the structure of the table, as it is written on its four legs. This term is found in many places in the Holy Language and does not refer to a corner. The faithful testimony and the two rings, as explained by the commentators, should have been two rings. The incense altar was placed between the menorah and the table, outside the curtain, and it was higher than both of them, with ten curtains. Twelve is also a known secret, as well as twenty-eight, and the bronze altar is beneath its cover and extends from its bottom to its half, as it truly is. The secret of the ephod is highly esteemed because it had two stones, which are on the ephod, both on the left and right sides, with six names on each stone. And behold, both of them are stones, and they have no shape, corresponding to the concept of thought, and these are the divisions among the Israelites. The breastplate was made in the likeness of the ephod, and it was square, corresponding to the four points, therefore, you shall not place stone upon stone. The matter of the settings and rings that were always on the ephod, on the account of the great central line that did not incline. The lights correspond to their name, and the "thummim" corresponds to the round shape. Moses placed them on the breastplate initially, when they first set up the tabernacle, and the knowledgeable ones will understand.