Matan Torah Class #10 Arvut Part 5 Love Thy Neighbor-Certainty in the Creator

(25) Therefore, out of the necessity mentioned, the Torah was given exclusively to the Israelite nation, the descendants of Abraham, Isaac, and Jacob. For it was inconceivable to even consider allowing any outsider to participate with them. Nevertheless, because of this, the Israelite nation was established as a kind of transition, through which the sparks of purification would flow to all human beings in the world. In this way, these sparks of purification continue to grow and multiply day by day, like the growth of an investment, until they reach their desired level, meaning until they develop to such an extent that people can understand the beauty and serenity inherent in the kernel of loving others. Then they will be able to balance the scales of justice and accept the yoke of heaven, while the obligation will disappear from the earth.

(27) Now we need to complete what we explained in the previous article (section 16), that therefore the Torah was not given to the patriarchs, because the commandment of "love your neighbor as yourself," which is the foundation of the entire Torah and around which all commandments revolve to explain and interpret it, cannot be fulfilled by individuals, except with an early agreement of a whole nation. Therefore, it continued until their exodus from Egypt when they became qualified to fulfill it, and then they were asked in advance if each member of the nation agrees to accept this commandment upon himself, and afterwards, when they agreed, the Torah was given to them. However, we still need to explain where in the Torah we find that the Israelites were asked this question and that they agreed to it before receiving the Torah?

(31) It is also important to understand the context of the concluding verse "for all the earth is mine." The three translations, Onkelos, Yonatan ben Uzziel, and the Jerusalem Talmud, are compelled to amend this verse, as do all other commentators, such as Rashi and Ramban. Ibn Ezra cites Rabbi Marinus who explains that the meaning of "ki" in this instance is "even though," and he elucidates: "You shall be unto Me a peculiar treasure from among all peoples 'even though' the whole earth is Mine." This interpretation is also supported by the author himself. However, it is not consistent with the interpretation of our sages who said that "ki" can serve for four purposes: "perhaps," "but," "rather," and "of course." Moreover, he adds a fifth meaning: "even though."

(32) The verse concludes with the statement, "And you shall be unto Me a kingdom of priests and a holy nation." However, it is unclear from the verse itself whether this is a commandment or an assurance. Furthermore, the phrase "kingdom of priests" has no clear meaning and is not found anywhere else in the Bible. Above all, it is necessary to define what distinguishes "kingdom of priests" from "holy nation," given that priesthood by definition implies holiness, and thus a nation entirely composed of priests would already be holy. Consequently, the phrase "holy nation" appears to be redundant.

(33) However, based on all of the points that we have clarified thus far, the verses become clear in their intended meaning, namely their role as a proposition and agreement. That is, God offers the Israelites a complete portrayal and understanding of the nature of the Torah and the commandments, as well as the full reward that comes with hearkening to them.

(34) The form of worship that is expressed in the Torah and commandments is stated as follows: "And you shall be unto Me a kingdom of priests." "Kingdom of priests" means that all of you, from the youngest to the oldest, will be like priests. Just as priests have no portion or inheritance or any material possessions in the land, for God is their inheritance, so too will the entire nation be organized in such a way that the land and all its fullness are consecrated to God, and no individual will be more concerned with it than others, except to fulfill the commandments of God and to meet the needs of his fellow man so that he will lack nothing from his desires. In this way, even mundane tasks such as reaping and sowing, etc., are examined just like the sacrificial work performed by the priests in the Temple. For what difference does it make if one performs the mitzvah of bringing an offering to God, which is a positive commandment, or fulfills the positive commandment of "Love your neighbor as yourself"? It turns out that the harvester who works in his field to feed others is similar to one who stands and offers a sacrifice to God. Moreover, as we proved earlier (in the letters yud through tet, ayin), the explanation given for the positive commandment of "Love your neighbor as yourself" is even more important than offering a sacrifice.