ייִדישער מחשבֿה אויף בראשית 27:28

However, there is a second group of people, those who lead a life totally lacking in direction and purpose, imposing no restraint on the bestial part of their nature. These people are described by Solomon (Proverbs 2,14) as "enjoying doing evil." Such people can cheer tightfistedness at the same time as they cheer wastefulness, as long as the objective of both is wicked and evil. Yotam in chapter nine of the book of Judges, describes these people when he lambasts the citizens of Shechem in the famous parable of the thornbush being elected as king of the trees. Although this category of people is united by a common denominator, they do not share unity of purpose and are therefore at odds with one another. Their apparent common purpose masks the diversity of their personal lust and depravity. The opposite is true when one observes apparent dissension among pious people, whose dissension does not concern fundamental objectives, but merely the methods to be employed in order to achieve their common objectives. Just as an oriental would honour a king by not appearing in the king's presence with his head uncovered, whereas an occidental would not appear before a king until he had first removed his headgear, the common denominator being that both desire to pay homage to the king, so pious Jews may sometimes disagree on the means of honouring G-d, but their disagreement stems from their desire to honour G-d. What unites them therefore, is far more formidable than what divides them. The opposite is true of wicked people, who are only interested in themselves, and whose union when there is such is merely organizational, not organic. Compare the discussion on “eylu ve-eylu divrey elokim chayim,” both versions are words of the living G-d and are true (Chagigah 3). This is why the Mishna in Avot 5,20 teaches that all disagreements which have as their objective the promotion of matters spiritual, will endure, meaning both parties involved will achieve their purpose. Hillel and Shammai's arguments were all centred on the desire to perform the will of G-d. This is also demonstrated in Joshua Chapter 22 after the tribes residing on the East bank of the Jordan had erected an altar. After it had become clear to the other tribes that their motivation had been pure, not divisive or idolatrous, not only was civil war averted, but good relations were restored.

From the belief in G'ds power, we proceed to the belief in Torah prophecy as being of Divine origin. This was proved by the collective experience at Mount Sinai, on the occasion of which Israel exclaimed "today we have seen that it is possible for G'd to speak with man, and for man to survive such an encounter alive."(Deut. 5,21) Before dealing with that experience in detail, in remembrance of which we observe Shavuot, Pentecost, we read about the mitzvah of Omer, the offering of the new barley harvest, and the counting from that day. This adds to our appreciation of what had transpired at Sinai. Teaching us the proper appreciation of Torah and what it stands for, involves three preliminary phases. Firstly, while Torah knowledge without physical and material well being is difficult to achieve by the average person, (see Mishnah "im eyn kemach eyn Torah," where there is no flour there is no Torah Avot, 3,17) this material blessing is necessary, but at the same time its function must be clearly delineated. Before matan Torah, the giving of the Torah, we read about the Omer "when you come to the land which I give you and you will reap its harvest, you shall bring the Omer, the first of your harvest, to the Priest." (Leviticus 23,10) Already Isaac had used this formula when he blessed Jacob i.e. "and may the Lord give you." (Genesis 27,28) The conjunctive letter vav indicated the subordinate nature of material blessings to spiritual rewards. Though the latter had not been spelled out, the former is introduced merely as an addition to the spiritual reward which had not been specified. When Solomon says in Proverbs 3,16, concerning Torah and its rewards, "long life is at its right, wealth and honour at its left," he emphasizes the greater reward which will be handed out by the right hand. The reward to be handed out by the left hand, being temporal in nature, is of course, inferior. Oredi chayim, long life, or better "length of life,” refers to the life in the world to come, a world of infinity. Elsewhere, Kohelet, 10,2, contrasting the wise man and the fool, says "the heart of the fool is on his left, the wise man's heart is on the right side." He who prefers the rewards that originate from the left side is foolish, because he does not have his priorities right. Our striving must be directed towards obtaining the rewards that originate from the right. The fool, in his folly uses wisdom as an instrument to gain transient values, whereas the wise strives for material wealth, transient though it is, to enable him to pursue gains of enduring, eternal value. Psalm 67, which is recited when we count the Omer, contains forty nine words, paralleling the symbolism inherent in the seven arms of the menorah, candelabra in the tabernacle.