(13) If you hear it said, of one of the towns that Ad-nai your God is giving you to dwell in, (14) that some scoundrels from among you have gone and subverted the inhabitants of their town, saying, “Come let us worship other gods”—whom you have not experienced— (15) you shall investigate and inquire and interrogate thoroughly. If it is true, the fact is established—that abhorrent thing was perpetrated in your midst— (16) put the inhabitants of that town to the sword and put its cattle to the sword. Doom it and all that is in it to destruction: (17) gather all its spoil into the open square, and burn the town and all its spoil as a holocaust to Ad-nai your God. And it shall remain an everlasting ruin, never to be rebuilt. (18) Let nothing that has been doomed stick to your hand, in order that Ad-nai may turn from a blazing anger and show you compassion, and in compassion increase you as promised on oath to your fathers— (19) for you will be heeding Ad-nai your God, obeying all the divine commandments that I enjoin upon you this day, doing what is right in the sight of Ad-nai your God . (1) You are children of Ad-nai your God. You shall not gash yourselves or shave the front of your heads because of the dead. (2) For you are a people consecrated to Ad-nai your God: Ad-nai your God chose you from among all other peoples on earth to be a treasured people. (3) You shall not eat anything abhorrent. (4) These are the animals that you may eat: the ox, the sheep, and the goat;
~ What is the context of the verses in bold?
~ According to the text, what does it mean to be children of the Holy One of Blessing?
~ According to you, what does it mean to be children of the Holy One of Blessing?
~ Does the Torah imply that "a treasured people" is a privilege?
(1) cut your flesh ([Hebrew: titgodәdu] from “upon all the hands shall be gashes [Hebrew: gәdudot]” [Jeremiah 48: 37]) for the same reason as “any incision for the soul” [Leviticus 19: 28]. (2) nor make any baldness as the other nations do, to this very day. (3) Children Once you understand that you are children of God, and that God loves you more than a father loves his child, then you will not cut your flesh over anything that He does, for everything that he does is good. Even if you do not understand it — as small children do not not understand their father’s actions, yet they trust him — you should yourselves act likewise, because you are a consecrated people and you are not like the other peoples, and so you should not act as they act. The reason for the juxtaposition of this passage with the passage you must not eat any abominable thing is: You are to be a holy nation, in your hearts and in your mouths. You must thus be distinguishable from the other nations, so that anyone who sees you will recognize you. Accordingly you must not make yourselves bald over the dead [cf . : 1], nor may you eat just any animal — for, if you are to be a holy nation, it is not fitting that you should eat that which is defiled, and thereby defile your souls.
Avraham ben Me'ir Ibn Ezra, 1089-1167, Spain
~ How does Ibn Ezra explain our questions regarding being a child of God?
~ How does he understand the concept of being a treasured people?
~ Hezekiah ben Manoach, 1250-1310, France.
~ What does the Chizkuni add to our discussion? How does he understand the context of our verses?
(א) בנים אתם לה' אלקיכם ...ולפי דעתי כי טעם עם קדוש הבטחה בקיום הנפשות לפניו יתברך יאמר אחרי שאתה עם קדוש וסגלת ה' ולא ישא אלקים נפש וחשב מחשבות לבלתי ידח ממנו נדח אין ראוי לכם להתגודד ולהקרח על נפש ואפילו ימות בנוער ולא יאסור הכתוב הבכי כי הטבע יתעורר לבכות בפירוד האוהבים ונדודם אף בחיים ומכאן סמך לרבותינו (מו"ק כז) באסרם להתאבל על נפש יותר מדאי:
(1) “You are children to Ad-nai your God - ... according to my opinion the reason that 'you are a holy people' is to give assurance that the souls continue to exist in front of the Almighty, and since you are a holy people and a treasure of Ad-nai, and God does not create a soul or a thought without knowing it to be essential, it is not fitting that you should go around gashing your flesh and shaving [your heads] over souls, and even if they died while young. And of course the text did not prevent people from crying since it is in our nature to cry when this situation of losing a loved one and a friend arises, but from here the rabbis prevent us (Moed Katan 27a) to mourn over a loss for far too long.
~ Ramban, Nachmanides, Moshe ben Nachman - 1194, Spain - 1270, Israel
~ How does he understand the idea of children?
§ It is taught in a baraita: Rabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for what reason does He not support them Himself? In such a case, say to him: He commands us to act as His agents in sustaining the poor, so that through them we will be credited with the performance of mitzvot and therefore be saved from the judgment of Gehenna. And this is the question that Turnus Rufus the wicked asked Rabbi Akiva: If your God loves the poor, for what reason does He not support them Himself? Rabbi Akiva said to him: He commands us to sustain the poor, so that through them and the tzedakah we give them we will be saved from the judgment of Gehenna. Turnus Rufus said to Rabbi Akiva: On the contrary, it is this tzedakah which condemns you, the Jewish people, to Gehenna because you give it. I will illustrate this to you with a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who was angry with his slave and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this, would he not be angry with that person? And you, after all, are called slaves, as it is stated: “For the children of Israel are slaves to Me” (Leviticus 25:55). If God decreed that a certain person should be impoverished, one who gives him defies the will of God. Rabbi Akiva said to Turnus Rufus: I will illustrate the opposite to you with a different parable. To what is this matter comparable? It is comparable to a king of flesh and blood who was angry with his son and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this once his anger abated, would he not react by sending that person a gift? And we are called children, as it is written: “You are children of the Lord your God” (Deuteronomy 14:1). Turnus Rufus said to him: You are called children and you are called slaves. When you fulfill the will of the Omnipresent, you are called children; when you do not fulfill the will of the Omnipresent, you are called slaves. And since now you do not fulfill the will of the Omnipresent, the parable that I offered is more apt. Rabbi Akiva said to him: The verse states: “Is it not to share your bread with the hungry, and that you shall bring the poor that are cast out to your house?” (Isaiah 58:7). When do we bring the poor that are cast out into our houses? Now, when we have to billet the Roman soldiers in our homes; and about that very time, the verse states: “Is it not to share your bread with the hungry?”
~ How does this piece of the Talmud understand the question of being children of vs. being slaves to God?
~ What is Turnus Rufus main idea, and how doe Rabbi Akiva refute it?
~ What famous haftarah is Rabbi Akiva quoting? When do we read this?
(א) בנים אתם. תניא, ר' יהודה אומר, בנים אתם לה' אלקיכם – בזמן שאתם נוהגים מנהג בנים אתם נקראים בנים, ובזמן שאין אתם נוהגין מנהג בנים אין אתם נקראים בנים, ור' מאיר אומר, בין כך ובין כך אתם קרואים בנים, שנאמר (פ' האזינו) בנים לא אמון בם ...
ועיין באגדה דב"ב י' א' התוכח מין אחד עם ר' עקיבא אם ישראל קרוים בנים או עבדים, והוכיח לו ר' עקיבא מפסוק זה דנקראים בנים, והמין הוכיח מפסוק כי לי בני ישראל עבדים דנקראו עבדים, ואח"כ פשר דבזמן שעושין רצונו של מקום קרוין בנים ובזמן שאין עושין רצונו של מקום קרוים עבדים, ולא נתבאר שם אם ר"ע הודה לו או לא, ואמנם לא שייך לשאול מה יעשה ר"ע בפסוק כי לי בני ישראל עבדים, הרי דמפורש קרא אותם הקב"ה עבדים, יען כי לדידן גם תואר עבדים לה' הוא תואר יקר ונעלה מאד, ומי לנו גדול ממשה רבינו ונקרא עבד ה', ואמר הכתוב ויאמר לי עבדי אתה ישראל אשר בך אתפאר (ישעיה מ"ט), הרי דגם בשעה שהקב"ה מתפאר בישראל מכנה להם בכ"ז בשם עבדים. .
(קדושין ל"ו א')
You are children - "It is taught: R. Yehuda says - 'you are children to Ad-nai your God' when you behave like children [obeying your parents], you are called children, and when you don't behave like children you are not called children. R. Meir says: either way they are called children! It says [Deut. 32:20]: "children with no loyalty in them". (TB Kidushin 36a)...
And see the story told in Baba Batra 10a, that a certain person disputes with Rabbi Akiva if Israel is called children or slaves, and Rabbi Akiva proves from this verse that they are called children, and the person proves from the verse 'because the children of Israel are My slaves' (Lev. 25:55) that they are called slaves, and after that he explains that when they do the will of the Place they are called children, and when they do not, they are called slaves. And in the Talmud piece it is not explained whether Rabbi Akiva agrees with him or not. And what Rabbi Akiva does with the verse 'because the children of Israel are My slaves' is not important for the conversation, since it is explicit by the verse that the children of Israel are called slaves. And it is known that the expression slaves is an expression of care and high regard, and who is higher than Moshe our Teacher? He is also called 'slave of Ad-nai'! And the prophet Isaiah says 'you are my slave, oh Israel, on whom I am glorified' (Isaiah 49:3) - see here that when the Holy One of Blessing is glorified with Israel He also expresses to them that they are called slaves.
~ R. Baruch HaLevi Epstein, 1860-1941, Belarus
~ How does the Torah Temimah understand the dichotomy of children and slaves?
~ The idea of being children or slaves to God makes its way to our Rosh Hashanah prayers.
~ What kind of prayer is it? What is implied in this prayer?
~ How do you revisit those ideas, knowing other opinions about them?
(א) יְבֹאַר בּוֹ מִצְוַת "וְאָהַבְתָּ לְרֵעֶּךָ כָּמוֹךָ".
(ב) וְכַאֲשֶׁר נִתְבּוֹנֵן בֶּאֱמֶת, נִמְצָא שֶׁקִּיּוּם מִצְוַת לָדוּן אֶת חֲבֵרוֹ לְכַף זְכוּת וּמִדַּת שְׁמִירַת הַלָּשׁוֹן תְּלוּיִים בְּקַיּוּם מִצְוַת עֲשֵׂה שֶׁל "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ". שֶׁאִם יֶאֱהֹב אֶת חֲבֵרוֹ בֶּאֱמֶת, בְּוַדַּאי לֹא יְדַבֵּר עָלָיו לָשׁוֹן הָרָע וִיחַפֵּשׂ עָלָיו בְּכָל כֹּחוֹתָיו זְכוּת. כְּמוֹ שֶׁאִם אֵרַע לוֹ, שֶׁעָשָׂה אֵיזֶה דָּבָר שֶׁלֹּא כַּהֹגֶן, וּבְנֵי אָדָם הָיוּ עוֹמְדִים וּמְסַפְּרִים בְּעִנְיַן אוֹתוֹ הַדָּבָר, וְהוּא יוֹדֵעַ בְּנַפְשׁוֹ שׁוּם צַד זְכוּת עַל עַצְמוֹ, אוֹ שֶׁהָיָה דָּבָר זֶה בִּשְׁגָגָה אוֹ סִבָּה אַחֶרֶת, כַּמָּה מֵהַתְּשׁוּקָה הָיְתָה לוֹ שֶׁיִּמָּצֵא מִי שֶׁיְּלַמֵּד זְכוּת עָלָיו כְּדֵי שֶׁלֹּא יִתְבַּזֶּה כָּל כָּךְ, כֵּן בְּאֹפֶן זֶה מַמָּשׁ צָרִיךְ לַעֲשׂוֹת לַחֲבֵרוֹ.
(ג) וְכֵן שַׁיֶּכֶת מִצְוָה זוֹ שֶׁל אַהֲבַת רֵעִים קֹדֶם הַמַּעֲשֶׂה גַּם כֵּן, כְּדֵי שֶׁלֹּא יָבוֹא חֲבֵרוֹ לִידֵי בִּזָּיוֹן. כְּמוֹ שֶׁאִם הָיָה מַשִּׂיא אֶת בְּנוֹ בְּעִיר אַחֶרֶת, אוֹ שֶׁהוּא בְּעַצְמוֹ הָיָה בָּא לָדוּר בְּמָקוֹם אַחֵר, אֲשֶׁר אֵינֶנּוּ יוֹדֵעַ דַּרְכּוֹ וְהַנְהָגָתוֹ שֶׁל אוֹתוֹ הַמָּקוֹם, הוּא מְשׁוֹטֵט בְּרַעֲיוֹנָיו לִמְצֹא שָׁם אוֹהֵב נֶאֱמָן, אֲשֶׁר יוֹדִיעַ לוֹ דַּרְכֵי הַנְהָגָה שֶׁל אוֹתוֹ הַמָּקוֹם, וְאִם יִרְאֶה שֶׁהוּא מִתְנַהֵג בְּאֵיזֶה דָּבָר שֶׁלֹּא כַּהֹגֶן, יֹאמַר לוֹ בֵּינוֹ לְבֵין עַצְמוֹ כְּדֵי שֶׁיֵּדַע מִמַּה לְהִזָּהֵר, וְלֹא יִתְבַּזֶּה עַל יְדֵי זֶה בְּעֵינֵי אַנְשֵׁי הָעִיר. כֵּן בְּזֶה הָאֹפֶן מַמָּשׁ צָרִיךְ לַעֲשׂוֹת לַחֲבֵרוֹ, דְּהַיְנוּ אִם הוּא רוֹאֶה שֶׁיִּכָּשֵׁל בְּאֵיזֶה דָּבָר, אֲשֶׁר לֹא לְכָבוֹד יִהְיֶה לוֹ, אַף אִם אֵין בָּזֶה אִסּוּר, מְחֻיָּב הוּא לוֹמַר לוֹ, כְּדֵי שֶׁלֹּא יִתְבַּזֶּה עַל יְדֵי זֶה. [וּכְהַאי גַּוְנָא מָצִינוּ בְּהוֹרָיוֹת דַּף י"ג: בְּר' יַעֲקֹב בֶּן קַרְשִׁי עִם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, עַיֵּן שָׁם, וְיוֹתֵר מִזֶּה מָצִינוּ בְּסַנְהֶדְרִין (דף י"א.) בְּכַמָּה תַּנָּאִים, שֶׁהִמְשִׁיכוּ עַל עַצְמָן בִּזָּיוֹן כְּדֵי לְסַלֵּקּ בָּזֶה מֵעַל אַחֵר]. וְכָל שֶׁכֵּן אִם הוּא רוֹאֶה עָלָיו, שֶׁעוֹשֶׂה דָּבָר שֶׁלֹּא כַּהֹגֶן עַל פִּי הַדִּין, בְּוַדַּאי מְחֻיָּב הוּא לוֹמַר לוֹ בֵּינוֹ לְבֵין עַצְמוֹ וּלְהוֹכִיחוֹ עַל הַדָּבָר הַהוּא, כְּדֵי שֶׁלֹּא יִפֹּל בְּרָעָה בָּזֶה וּבַבָּא וִיקַיֵּם בָּזֶה מִצְוַת עֲשֵׂה שֶׁל הוֹכָחָה וְגַם הַמִּצְוָה שֶׁל "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ" וְכַנַּ"ל.
(ד) וְיַגִּיע מִזֶּה נַחַת רוּחַ גָּדוֹל לְהַבּוֹרֵא יִתְבָּרַךְ, שֶׁתִּקֵּן אֶת בְּנוֹ לַעֲבוֹדָתוֹ, אֲבָל אִם, חַס וְשָׁלוֹם, לֹא יַעֲשֶׂה כֵן, וְאַדְּרַבָּה יֵלֵךְ וִיבַזֵּהוּ עֲבוּר זֶה בִּפְנֵי אֲחֵרִים, מַה יֵּשׁ לוֹ לַבּוֹרֵא יִתְבָּרַךְ מִזֶּה?
(ה) הָא, לְמָה זֶה דּוֹמֶה? לְאֶחָד שֶׁיֵּשׁ לוֹ בֵּן, שֶׁהִתְנַהֵג בְּאֵיזֶה עִנְיָן שֶׁלֹּא כַּשּׁוּרָה, וַחֲבֵרוֹ הָלַךְ לְעֵינֵי אָבִיו וּפִרְסֵם דָּבָר זֶה בִּפְנֵי רַבִּים. בְּוַדַּאי יֵשׁ לוֹ תַּרְעֹמֶת גְּדוֹלָה עָלָיו, בְּאָמְרוֹ: הָיָה לְךָ לְהוֹכִיחוֹ עֲבוּר זֶה בֵּינוֹ לְבֵין עַצְמוֹ, וְהָיִיתִי נוֹתֵן לְךָ גֹּדֶל תְּשׁוּאַת חֵן עַל זֶה, אֲבָל לֹא לָלֶכֶת תֵּכֶף וּלְפַרְסֵם אוֹתוֹ לִגְנוּת וּלְבִזָּיוֹן בְּעֵינֵי הַכֹּל. וַאֲנִי מִתְבּוֹנֵן בְּךָ, שֶׁאֵין כַּוָּנָתְךָ בִּשְׁבִיל קִנְאַת הָאֱמֶת, דְּאִם כֵּן, יוֹתֵר טוֹב הָיָה לוֹ וְגַם לְךָ אִלּוּ הָיִיתָ מוֹכִיחוֹ עַל זֶה, אֲבָל כַּוָּנָתְךָ רַק לְחַיֵּב וּלְהַרְשִׁיעַ אֶת חֲבֵרְךָ וְלִשְׂמֹחַ לְאֵידוֹ, אֵין זֶה כִּי אִם רֹעַ לֵב.
(ו) כֵּן הַדָּבָר מַמָּשׁ בְּעִנְיַן הַבּוֹרֵא יִתְבָּרַךְ עִם בְּנֵי יִשְׂרָאֵל עַם קְּדוֹשׁוֹ, כִּי הֵם אֶצְלוֹ בִּבְחִינַת בָּנִים כְּמוֹ שֶׁאָמַר הַכָּתוּב (דברים י"ד א'): "בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם", וְשָׂמֵחַ בְּטוֹבָתָם וּמִצְטַעֵר בְּצָרָתָם וּבִזְיוֹנָם (כְּמָה דְּאִיתָא בְּסַנְהֶדְרִין דַּף מ"ו.), וְהוּא הוֹלֵךְ לְעֵינֵי הָאָב, אֲשֶׁר מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וּמְבַזֶּה בְּנוֹ בִּפְנֵי אֲנָשִׁים לְלֹא תּוֹעֶלֶת, מַה הֲנָאָה יֵשׁ לוֹ מִזֶּה? וּכְלָל כָּתַב לָנוּ הָרַמְבַּ"ם (דעות ו' ג') בְּעִנְיַן מִצְוַת (וַיִּקרָא י"ט י"ח) "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ", שֶׁיָּחוּס עַל מָמוֹן וּכְבוֹד חֲבֵרוֹ כְּמוֹ שֶׁהוּא חוֹשֵׁשׁ עַל מָמוֹן וּכְבוֹד עַצְמוֹ. וְזֶה לְשׁוֹן הַתָּנָא דְּבֵי אֵלִיָּהוּ פֶּרֶק כ"ח: וְכֵן אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: בָּנַי אֲהוּבַי, כְּלוּם חָסַרְתִּי דָּבָר שֶׁאֲבַקֵּשׁ מִכֶּם? וּמָה אֲנִי מְבַקֵּשׁ מִכֶּם, אֶלָּא שֶׁתִּהְיוּ אוֹהֲבִין זֶה אֶת זֶה וְתִהְיוּ מְכַבְּדִין זֶה אֶת זֶה וְתִהְיוּ יְרֵאִים זֶה מִזֶּה, וְלֹא יִמָּצֵא בָּכֶם עֲבֵרָה וְגֶזֶל וְדָבָר מְכֹעָר שֶׁלֹּא תָּבוֹאוּ לִידֵי פְּסוּל מֵעוֹלָם, לְכָךְ נֶאֱמַר (מיכה ו' ח'): "הִגִּיד לְךָ אָדָם מַה טּוֹב וּמָה ה' דּוֹרֵשׁ מִמְּךָ, כִּי אִם עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם אֱלֹקֶיךָ" וְכוּ' עַיֵּן שָׁם.
(1) In this chapter there will be explained the mitzvah of (Vayikra 19:18): "And you shall love your friend as yourself".
(2) And when we reflect upon this in truth, we find that the fulfillment of the mitzvah of judging one's friend in the scales of merit and the trait of guarding one's tongue depend on the fulfillment of the positive commandment of "And you shall love your friend as yourself." For if one truly loves one’s friend, one certainly will not speak lashon hara against the friend and will seek merit for the friend with all of one’s strength. For if it happened to you that you did something unfitting and people were standing and talking about that thing and if you knew of some aspect of merit in yourself, whether it were you having acted unwittingly or the like, you would desire very much that there were another person who would speak up in your defense so that you would not be unduly shamed. Exactly this should you do for your friend.
(3) And this mitzvah of loving one's friend applies before the act, too, that one’s friend not come to shame. As when one marries off their son in a different city or when one comes to live in a different place, where one is a stranger to its customs. One exerts oneself to find some faithful friend there to help with the customs of that place, and who would tell one privately if they find that one is deviating from the customs in some way, so that he will take heed and not be embarrassed in the eyes of the people of the city. Thus, exactly, must one do for their friend. That is, if one sees the friend "stumbling" in some thing which is not good, even if there is no issur in it, one must tell the friend so, that the friend not be shamed thereby. [And thus do we find in Horiyoth 13a with R. Yaakov b. Korshai and R. Shimon b. Gamliel. And more than this, we find in Sanhedrin 11a with several tannaim that they drew shame upon themselves to remove it from another. And how much more so if one sees the friend doing something against the din, one certainly must tell the friend so privately and reprove the friend for it so that the friend not fall into evil in the present and in the future; and one fulfils thereby the positive commandment of reproving and also the mitzvah of "And you shall love your friend as yourself."
(4) And this will afford great pleasure to the Blessed Creator, since one has perfected a child for the service of God. But if, God forbid, one does not do so, but, to the contrary, goes and shames the friend because of this before others, what does the Blessed Creator have from this?
(5) To what may this be compared? To one who has a child whose conducts is improper in some matter and one’s friend goes and publicizes this before others in front of the parent. Certainly, the parent will take offense and will say "You should have reproved my child privately for this and I would have thanked you greatly for doing so, but you should not have gone and publicized my child’s misdeeds immediately for scorn and shame in the eyes of all. And I perceive that your intent was not concern for the truth. For if it were, it would have been better both for my child and for you if you had reproved my child privately this. But your intent was only to blame and incriminate me and rejoice in my misfortune. This is nothing other than meanness of heart!"
(6) So is it exactly with the Blessed Creator vis-à-vis the children of Israel, God’s holy people. For they are like sons to God, as it is written (Devarim 14:1) "You are sons to Ad-nai your God." And God rejoices in their good and grieves in their cries and in their shame (viz. Sanhedrin 46a). And this one [the friend] goes, in the eyes of the Parent, whose glory fills all the world and shames the Parent’s child before people to no purpose. What pleasure has God from this? And Rambam (Deoth 6:3) has adduced a principle in respect to the mitzvah of "And you should love your friend as yourself," that one should be just as solicitous of his friend's possessions and honor as he is of his own. And, as stated by Tanna d'bei Eliyahu 27: "Thus did the Holy One of Blessing say to Israel: 'My beloved child, do I lack anything that I ask it from you? And what do I ask of you. Only that you love one another and honor one another and fear one another, and that there not be among you transgression and theft and unsightliness, so that you not be rejected forever, wherefore it is written (Michah 6:8): 'He has told you, O man, what is good. And what does Ad-nai your God ask of you, but that you judge rightly, and love lovingkindness, and walk humbly with your God.'"
~ Israel Meir (HaKohen) Kagan, also known as the Chofetz Chaim 1839, Russia -1933, Belarus
~ What does he teach in this piece about the idea of "children"? How should that impact our behavior?
(יג) וְזוֹהִי כַּוָּנַת הַכָּתוּב בְּ"לֹא תִקֹּם וְלֹא תִטֹּר אֶת בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ". וְשֶׁמָּא תֹּאמַר: בְּאֵיזֶה אֹפֶן אוּכַל לִפְעֹל בְּעַצְמִי, שֶׁלֹּא יִהְיֶה לִי שׁוּם תַּרְעוֹמוֹת עָלָיו וְאַף לֶאֱהֹב אוֹתוֹ? לָזֶה בָּא הַכָּתוּב כִּמְתָרֵץ "אֲנִי ה"', פֵּרוּשׁ: אֲנִי ה' אֲהַבְתִּיו, כְּמוֹ שֶׁכָּתוּב בְּמַלְאָכִי (א' ב'): "אָהַבְתִּי אֶתְכֶם אָמַר ה"' וְגוֹ', (דברים י"ד א'), "בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם" וְגוֹ', גַּם אַתָּה תּוּכַל לֶאֱהֹב אוֹתוֹ. וּבֶאֱמֶת הַדָּבָר פָּשׁוּט, כִּי הָאָדָם מִצַּד שֶׁהוּא מִסְתַּכֵּל רַק לְמַטָּה בַּחֲבֵרוֹ, שֶׁהוּא מְלֻבָּשׁ בְּחֹמֶר גַּשְׁמִי, אֵין נֶחְשָׁב בְּעֵינָיו כָּל כָּךְ, וּבִפְרָט אִם בְּאֵיזֶה דָּבָר הוּא נֶגְדּוֹ, הוּא מְבַטֵּל אוֹתוֹ בְּרַעֲיוֹנָיו, לֹא כֵן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא יוֹדֵעַ בְּעֶצֶם אֶת שֹׁרֶשׁ קְּדֻשַׁת נִשְׁמַת יִשְׂרָאֵל שֶׁהוּא גָּדוֹל וְנוֹרָא עַד מְאֹד, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ בְּכַמָּה מְקוֹמוֹת שֶׁשֹּׁרֶשׁ קְדֻשַּׁת נִשְׁמַת יִשְׂרָאֵל הוּא לְמַעְלָה בְּמָקוֹם נוֹרָא עַד מְאֹד, לָכֵן חֲשִׁיבוּתָם וְאַהֲבָתָם אֶצְלוֹ הוּא גַּם כֵּן לִמְאֹד].
(13) And this is the intent of the verse "You shall not take revenge and you shall not bear a grudge against the sons of your people. And you shall love your friend as yourself — I am Ad-nai." If you say: "How can I make myself not have anything against him and even love him?" the verse itself provides the answer — "I am Ad-nai." As per (Malachi 1:2): "'I have loved you,' said Ad-nai," and (Devarim 14:1): "You are children to Ad-nai your God" — you, too, can love him. And, in truth, the matter is simple. For since a person looks "downwards" at their friend, seeing the friend clothed in physical matter, the friend is not very significant to the person, especially, if the person is against the friend in some matter, in which instance the person "nullifies" the friend completely. Not so the Holy One of Blessing, who knows, in essence, that the root of the holiness of the soul of Israel is exceedingly great and awesome, as it is written in the holy Zohar in several places, that the root of the holiness of the soul of Israel on high is in an extremely awesome sphere, wherefore their eminence and God’s love for them, accordingly, are extremely great.]
~ What more does he teach regarding the idea of "children"? How should that impact our behavior, and how is this different from the previous one?
(י) לא תתגודדו. (יבמות יג) לא תעשו אגודות [אגודות], אלא היו כלכם אגודה אחת. וכן הוא אומר (עמוס ט): ואגודתו על ארץ יסדה.
(10) "Do not lacerate yourselves" (lo titgodedu): Do not form opposing factions (agudot, agudot), but all of you consolidate into one bond (agudah), as in (Amos 9:6) "and He founded His bond (agudah) upon the earth."
~ Cutting or gashing can be physical, but also communal. What is the re-reading that the rabbis invite you regarding that verse?
~ How can we join this re-reading with the idea of "children of the Holy One"?
עוֹל מִצְּוֹת אִיהִי וַדַּאי, בְּגִין דְּבָהּ אִתְבְּרִיאוּ כָּל בִּרְיָין דִּשְׁמַיָּא וְאַרְעָא, הֲדָא הוּא דִכְתִיב, (בראשית ב׳:ד׳) אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם. בְּה' בְּרָאָם. וְכַד יֵיתֵי שַׁבָּת וְיוֹם טוֹב, נַחְתַּת בִּינָה דְּאִיהוּ יד''ו, עַל ה', דְּאִיהִי מַלְכוּת שָׁמַיִם נְשָׁמָה יְתֵירָה, וְאִיהוּ (שמות ל״ב:ט״ז) חָרוּת עַל הַלּוּחוֹת. אָנֹכִי בִּיצִּיאַת מִצְּרַיִם, וּפְרִישַׁת גַּדְפָהָא עַל בְּרַתָּא, וְעַל מַשִּׁרְיָין דִּילָהּ, וְאִית לוֹן נַיְיחָא. וְאִתְּמַר בְּמַשִּׁרְיָין דְּסָמָאֵ''ל וְנָחָשׁ, (דברים כ״ח:י׳) וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְיָ' נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָ, אוֹת תְּפִלִין וְאוֹת שַׁבָּת, וְאוֹת דְּיוֹמִין טָבִין, וְאוֹת בְּרִית כֻּלְּהוּ שְׁקִילִין.
This is the yoke of the commandments, obviously, in the sense that in it all that was created in the heaven and earth - one [reason for this] is what is written "these are the generations of heaven and earth as they were created" (Gen. 2:4) BEHIBARAM - they were created with HEY. And so there are Shabbat and the Holy Days, [when] Binah comes down, which is His hand on Hey, which is the Reign of Heaven [God's] which is the Extra Soul, meaning "carved on the tablets" (Exodus 32:16), the I of the exodus from Egypt (see Exodus 20:2) and the extending of the wings over the daughter, and over those who serve her, and they have rest. And this verse is said regarding the servants of Samae"l and the snake: " And all the peoples of the earth shall see that the Ad-nai’s name is proclaimed over you and they shall stand in fear of you. " (Deut. 28:10) - this is the mark of tefillin and the mark of Shabbat, and the mark of the Holy Days and the mark of the Brit - all [4 marks] are similar [in this].
וְאִית אוֹת דְּשַׁדַּ''י, דְּאִיהוּ מְטַטְרוֹ''ן עֶבֶד, וְכַמָּה עַבָדִין תַּלְיָין מִנֵּיהּ, דִּמְמָנָא עַל אִלֵּין דְּעַבְדִין פִּקּוּדֵי עַל מְנָת לְקַבֵּל פְּרָס. מְטַטְרוֹ''ן וּמַשִּׁרְיָין דִּילֵיהּ מְמָנָן עָלַיְיהוּ. בְּגִינַיְיהוּ אִתְּמַר, (שמות כ״ג:י״ב) לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמוֹרֶךָ וְעַבְדְךָ וַאֲמָתְךָ. אֲבָל אִינּוּן דְּעַבְדִין פִּקוּדִין שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, אִינּוּן בְּנוֹי דְּמַלְכָּא וּמַטְרוֹנִיתָא. וְאִינּוּן כִּתְרִין וְתָגִין עַל רֵישָׁא, דְּעַבָדִין בְּיוֹמִין דְּחוֹל. וּבְגִינַיְיהוּ אִתְּמַר וּדְאִשְׁתַּמַּשׁ בְּתָגָא חֲלָף, וְהַזָּר הַקָּרֵב לְגַבַּיְיהוּ יוּמַת. דְּשַׁבָּתּוֹת אִתְקְרִיאוּ לְגַבֵּי עַבָדִין.
And there is the mark of Shad"ai, that is Metatro"n as servant, and many servants are dependent on him, that he is the appointed one on those who are servants in order to receive a reward (see Avot 1:3). Metatro"n and his servants are appointed over them. And regarding them it is said: "so that your ox and your donkey and your slave and your female slave rest" (Exodus 23:12). But those who observe/follow/serve the commandments without the intention of receiving a reward, those are the children of the King and the Matronita. And they are the crowns and the adornments on the head, that serve on the common days. And regarding them it is said "and those who make use of the crown disappear" (Avot 1:13) and "the stranger that comes" on them "will die" since the Shabatot are called for the servants.
And in this sense "whether as children or servants". If as children, that it is written regarding them "you are children to Ad-nai your God" (Deut. 14:1). If as servants "since the children of Israel are My servants" (Lev. 25:55). And not the rest of the nations. But those who are obligated and do not deal with Torah and mitzvot, and do not have the yoke of Torah and tefilin and the rest of the commandments, they are servants of the nations of the world, and are made slaves to them. As "we were slaves to Pharaoh in Egypt" (Deuteronomy 6:21).
~ How does this text break the dichotomy of children and slaves/servants? What other way of being a servant it brings?
~ How is this text explaining the idea found in Avot 6:2, see below, that true freedom is observance of mitzvot?
~ What is the best option of an internal reality?
~ Is this proposed internal reality at odds with the communal understanding in Yevamot and Sifrei?