json/Jewish Thought/Rishonim/Akeidat Yitzchak/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.json

{
    "language": "en",
    "title": "Akeidat Yitzchak",
    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002691623",
    "versionTitle": "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
    "status": "locked",
    "license": "CC-BY",
    "versionNotes": "",
    "shortVersionTitle": "Metsudah Publications, 2009",
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    "heTitle": "עקידת יצחק",
    "categories": [
        "Jewish Thought",
        "Rishonim"
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    "text": {
        "Index": [],
        "Author's Introduction": [],
        "Mavo Shearim": [],
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                    "<b>Sarah denied it.</b> When a person is rebuked by someone of greater stature it is natural for him to deny the deed out of shame, not because he really believes he has done no wrong. In fact, his very denial shows that he realizes the seriousness of the crime."
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                    "<b>Two nations.</b> She was told that her two sons would be irreconcilably different, one a master of the material world and the other of the spiritual."
                ]
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                    "<b>And they hated him.</b> They did not hate him for his youthful folly or bad reports but only because they were afraid he was to be Yaakov’s sole heir, while they would be pushed aside as was Yishmael and the sons of Keturah."
                ]
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                    "<b>You are spies.</b> This gave him a excuse for inquiring about their families since no real father would send all his sons on such a dangerous mission."
                ]
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            [
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                    "<b>If it is a son.</b> Pharaoh wanted to keep only the females alive so he could give them to his slaves and they would bear more slaves. Additionally, he did not make a public edict to kill the males because he wanted the Hebrew women to continue to give birth to babies."
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                    "<b>And the people stood.</b> Since the laws of civil suits had not yet been given, Moshe was forced to decide each case on the basis of his own judgment. This meant that he could not yet appoint other judges to help him since their reasoning might not be as reliable as his was. Moreover, the people might not be willing to accept their authority."
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            [
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                    "<b>You must not have any other gods.</b> Included in this prohibition is the popular idolatry of wealth. Many people dedicate themselves to amassing riches, viewing them as if they were powerful gods, in whose name they set aside the true Hashem and His Torah. Yet implicit in the declaration, “I am Ad-noy your God,” is the assurance that if they would only be faithful to Him He would take care of all their needs as a husband looks after his wife."
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                    "<b>The person undergoing purification shall wash his garments.</b> This represents rectifying one’s character traits. Also, he places the blood on his ear that serves the purpose of communication through speech, on the hand that symbolizes deed, and on the foot that is the limb of movement. Afterwards he places upon them the oil as if to say that when he accepts upon himself the light of Torah and the commandments all his activities will turn over to the right. When he has completed all these lessons he will have atonement (<i>Akeidah</i>)."
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                    "<b>If you follow My statutes.</b> This <i>parshah</i> raises a question: Why does it depict temporal benefits and not the soul’s success and its delight in the afterlife? This, and the destined reward, should be the ultimate objective for all the Torah’s commandments.<br>The answer is that the Torah needs to present the goal to which we should direct ourselves. If so, the goal is the material benefits, because the goal needs to be a clear, visible sign. An unseen sign will not be useful. In fact, the soul’s bliss is hidden and incomprehensible while we are alive. Therefore, in His Divine Wisdom Hashem added temporal successes as reward for fulfillment of the Torah. Even if they will have intention for this revealed goal, they will not be prevented from achieving the loftier objective.<br>Furthermore, there is no need to tell the soul that if it completes its worldly mission it will arrive honorably at its final destination. The only warning needed is that rebellion will cause it to be cut off from its true abode. Therefore, the Torah describes, in the works of the Sanctuary and in their travels, the people’s closeness to Hashem. In this <i>parshash</i> as well (v. 11): “I will set My Sanctuary among you,” and in every place the Torah announces: “You shall be holy.” This holiness is the soul’s closeness to Hashem while in this world, and so much the more so after separation from the body.",
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                    "A person achieves success in these central realms: 1) The soul’s benefit and success which is called cleaving to Hashem, and this is the purpose of everything. 2) One’s wellness in the temporal and external benefits, which has three components: Health, meeting one’s needs, and avoiding distress and vexation.",
                    "The Torah addresses these issues in this <i>parshah</i>. First it speaks about fulfilling needs, and about removing the oppressors (v. 6): “I will grant peace in the land … I will banish evil beasts from the land.” And it says Hashem will provide them with a spirit of might according to their readiness. In the end it mentions the soul’s success: “I will set My Sanctuary among you”."
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                    "<b>And to the entire congregation.</b> They did not speak to Moshe alone at first because they did not want him to persuade them of their mistake, and Moshe was not concerned about what they would say because he saw the fruit they were carrying.<br>...<br><b>That they should be stoned to death.</b> Their claims were refuted, and so they reverted to weapons of war like animals that cannot speak. Moshe tried to strengthen them with the words mentioned in Devorim. Here, however, he did not call out, “Who is to Hashem to me!” as he did after the Sin of the Golden Calf, because he was afraid of a civil war, or that they would all be lost, so he preferred not to take action."
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                    "<b>Hashem is not like man that He should act falsely.</b> That He should not bring them to the land that He promised to them. In addition, that He should change His mind. He is fully capable of fulfilling His promise. Therefore, there is nothing from Hashem's standpoint preventing Him from keeping His promise. Likewise, there is nothing from the standpoint of the recipient preventing Him because (v. 21), One does not see evildoers in Yaakov (<i>Akeidah</i>)."
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                    "<b>Very large herds.</b> Moshe rebuked them because he felt their intention was either due to fear of the war or a shade of heresy, as if the main thing was good pasture land. He rebuked them for the more difficult of these — that they were afraid. However, when they answered, they exposed more heresy, because they said (v. 16): “We will build enclosures for our flocks here,” without mentioning Hashem in all their words. They attributed everything to their strength and the power of their hands. Also regarding the inheritance they said (v. 17-18), “until we have brought them to their place,” “until each person of Bnei Yisroel takes possession”."
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                    "<b>Take heed.</b> Be careful with regard to coming to Yerushalayim on the festivals. Firstly, because you are obligated to give thanks before Hashem for bringing you out of Egypt and for the harvest and the gathering, and it is only the Jews who have the ability to give thanks, and not the gentile nations, as the prayer states, “In the mouth of the upright He will be elevated.” Secondly, in order that Yisroel will be able to fulfill the main Torah aspects of each festival, as alluded to and explained with regard to each festival, and to fulfill their Divine potential, when they see the constant miracles in the <i>Beis HaMikdosh</i>. Thirdly, that they will have recognition and love for one another, and be available to complete each other’s needs."
                ]
            ]
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        "Neilat Shearim": []
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        "heTitle": "עקידת יצחק",
        "enTitle": "Akeidat Yitzchak",
        "key": "Akeidat Yitzchak",
        "nodes": [
            {
                "heTitle": "מפתח",
                "enTitle": "Index"
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            {
                "heTitle": "הקדמת המחבר",
                "enTitle": "Author's Introduction"
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            {
                "heTitle": "מבוא שערים",
                "enTitle": "Mavo Shearim"
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                "enTitle": ""
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            {
                "heTitle": "נעילת שערים",
                "enTitle": "Neilat Shearim"
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