Komentaryong Sumisipi para sa Job 23:13

ברא, “He created;” the term ברא is used on occasion as applying to something which is not of physical substance such as in Numbers 16,30 when Moses predicts that G’d will “create, יברא” a gaping hole in the ground wherever members of Korach’s clan and supporters stood, into which they would disappear. Clearly, the earth’s crust opening into a fissure is not something tangible, something of substance. The word ברא always means that no “matter” was involved in what G’d is described as “creating.” Job 23,13 makes such a point when referring to G’d: ונפשו אותה ויעש, “whatever He desired, He did.” [He does not have to operate within given parameters]. Similarly, Isaiah 43,7 describes G’d as saying: כל העולם הנקרא בשמי ולכבודי בראתיו, יצרתיו, אף עשיתיו, meaning that “the entire world which is called by My name in My honour, is so called in order that people will say that I have created it, I have formed it, I have completed it.” The message is that G’d created it out of “nothing,” not using existing materials. According to the great sage Maimonides, the word לכבודי, may mean “according to My will.” However, one can also understand the word in its literal sense, i.e. that the world and all that is in it represents G’d’s glory. This would conform to Isaiah 6,3 מלא כל הארץ כבודו, “the entire universe is full of His glory.” Seeing that G’d Himself is invisible, we can only recognise Him and His glory by means of His accomplishments, including His creatures.

denn einzeln zu richten vermag nur der Einzige. Vgl. Mech. ed. Friedmann 33 a (zu Exod. 14, 18) über Job 23, 13. Vgl. auch Jerusch. Sanhed. I, 18 a.

And one male goat for a sin offering. Sin offering is written without an aleph [as חטת instead of חטאת], and there is another change here because in every place where a sin offering and a burnt offering are brought, the sin offering comes before the burnt offering, but here the burnt offering comes before the sin offering. This is surely significant.
I say that since this sin refers to idolatry, as it is said, if you err and do not observe all these commandments — this refers to idolatry, for one who acknowledges it denies the entire Torah. In every transgression, a person sins both in thought and in deed, because every action is preceded by thought — for if one acts without any intention at all, this is not called unintentional [shogeg] but rather accidental [ones]. Therefore, every sinner needs to bring two atonements: the burnt offering for the thoughts of the heart, and the sin offering for the sin of action.
Although every thought precedes action, nevertheless the action is more severe than the thought. For the Holy One, blessed be He, never punishes for thought unless the thought was actualized, as it is written, Had I seen iniquity in my heart, the Lord would not have heard (Psalms 66:18). Even though He also does not punish for an action when it is done without any thought or intention at all, nevertheless the action is the primary sin. Therefore, one first brings a sin offering to remove the greater sin first, and afterward a burnt offering to remove the sin of thought.
The exception is idolatry, of which it is said, in order to seize the house of Israel by their heart (Ezekiel 14:5). This is because the thought in idolatry is the primary sin, for this is a matter dependent on the belief of the heart, and all the actions such as burning incense, slaughtering, pouring libations, and bowing down are all secondary to the thought. And so at the beginning of the Sefer Mitzvot Gadol [SeMaG], [it states] “not to entertain the thought that there is another god, etc.” Therefore, it places the burnt offering before the sin offering in order to remove the greater sin first, which is the thought for which the burnt offering comes, as it is said, And what comes up upon Your spirit (Ezekiel 20:32), and afterward [to remove] the lesser [sin], which is the action.
Therefore, sin offering [חטת] is written without an aleph, because the aleph, being the first letter and its numerical value being one, indicates in every place the oneness of the First of all created things, blessed be He. And this person who sins through idolatry denies His oneness, blessed be He, and “there is no God in all his thoughts.” Therefore, the aleph is missing in חטת to indicate that the lack of the aleph constitutes his sin, for it speaks of idolatry.
And in this matter, the Lord is distinguished from all His creations, for they all [operate] in two [stages], in thought and in deed, but of the Holy One, blessed be He, it is said, But He is one, and who can turn Him? And what His soul desires, He does (Job 23:13). For as soon as the Lord considers doing something, it is immediately done as His soul desired and as He thought to do it.