The Power Of Motivation by Moses Isaac

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I will bless you and increase the number of your descendants for the sake of your father. Jealousy and envy are common human emotions that typically derive from feelings of inferiority. The same applies to us today. Having reached a prior agreement with Abraham, Abimelech may have been unwilling or afraid given the obvious preference God showed towards Abraham and his descendants to reach the same agreement with Isaac — at least at this point in time….

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It is interesting to note that the Bible specifically mentions Isaac assigning the same name to the wells as his father. Isaac was successful but still not without his own set of problems. First, the Philistines filled the wells that his father had dug. In response, Isaac opened them up and dug additional wells. Then the people of Gerar claimed ownership of the new wells that Isaac dug. Despite the conflict, Isaac strives ahead, naming the wells after each particular dispute.

Finally, Isaac is ultimately driven from his home.

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Throughout all of the conflict, Isaac appears to have handled the struggles with faith and maturity. Many believe the Bible portrays Isaac as passive and not as competitive as his father. For instance, Isaac avoided conflicts with the Philistines and settled where the water was not contested by the native residents. Although passivity and non-competitiveness are frowned upon in modern-day societies, it may be worthy to note that God bestowed more blessings on Isaac than his father, Abraham.

Its location was likely a superior source of water given the natural water table under the floor of the valley.

When Abraham murdered Isaac

Modern-day shepherds in the Middle East can face obstacles similar to the ones that Isaac faced. If the land proves profitable, landlords may refuse to renew the lease for the herder, opting to keep the prosperous land for their own use. The location of the Esek well is still unknown.

Akedat Yitzhak includes several important social and political discussions. Along with his discussions of various ideas espoused by preceding Jewish thinkers, Arama's political method also includes innovative elements. His socio-political thought is, for the most part, Maimonidean, yet it also includes neo-republican elements, foreshadowing the line of thought that would later be developed by R.

Concerning the essence of political society, Arama highly regards the existence of the political society, which is founded on law and order. The purpose of this society must be to ensure the personal security of each of its members and to maintain social and judicial justice, which is necessary for the optimal regularization of material life. This regularization is a precondition for the ability to achieve the ultimate goal of any society and state, i. Any attempt to set a different goal as the purpose of society, such as the political order itself, is bound to fail.

Arama claims that real liberty is only the possession of whomever subordinates himself to a worthy authority. Thus, a truly free person is one who obeys the ideal legal system that the Torah dictates. Arama sees in the latter an eternal and ideal constitution adjusted to the nature of the universe. The Torah dictates social, judicial, and political order as well as how to acquire virtues and moral qualities. It also makes possible the acquisition of intellectual qualities, the immortality of the soul, and the creation of cosmic harmony.

Arama claims the Torah is a foundation for a society that is characterized by mutual aid and cooperation between all of its parts. Nevertheless, he considers certain exceptional deviations from religious law to be an imitation of divine justice. He invests the power to decide on such actions in the hands of the Great Sanhedrin, whose members he regards as gifted with the special qualities and knowledge necessary for making such decisions. Arama expounds on the issue of social justice, while sharply criticizing injustices in this sphere.

He claims that a legal system and an elected leader of a society necessarily reflect the character of their society and stresses the duty of every ruler, by definition, to ensure the well-being of his subjects. Thus, the ruler must enable each and every one of them to realize his or her spiritual and intellectual potential, by creating the optimal physical and material conditions necessary for that purpose. Arama demands that the ruler have noble moral, spiritual, and intellectual qualities, as well as political and administrative wisdom.

Arama stresses the importance of the proper function of the judicial system of any society and imposes its maintenance on the ruler. He also claims it is the public's responsibility, both as a whole and as individuals, to prevent injustices and various improper moral and spiritual phenomena. This responsibility is a necessary condition for the stability of the religio-social and public solidarity and unity, which enable the maintenance of the sovereign political framework.

Arama stresses the importance of peace as an expression of the principle of cosmic harmony, although he supports war against pagan nations. He objects to violence within society, as well as to cruelty during wars. Arama presents an organic socio-political doctrine, from which derives the natural necessity of a strong central regime with a hierarchic administrative system in which every functionary has a defined role. All citizens are essentially equal, yet they differ from each other in their public function, which determines their social position.

A ruler must ensure the existence of an enlightened legal system, the existence of public law and order, and national security. A Jewish king must act according to the "Law of the King" Deut. Arama also claims that the Jews must appoint a king for his qualities and capabilities. On the occasion of forming a covenant between God, the king, and his people, the king must act for the good of the people and receive religious and public legitimacy for his reign from all of his subjects.

Hence, his appointment will have no validity if he betrays the public mission that has been assigned to him. Turn with me back to the book of Genesis because the story itself is a bit convoluted. Jacob was the second son and not by normal pattern in line for the family inheritance and blessing and yet God had told Isaac and his wife that it would be his second son who would receive the blessings. Look back to Genesis 25 and these words to Isaac and Rebekah.

Arama, Isaac ben Moses |

And one people shall be stronger than the other and the older shall serve the younger. That was his favorite son. Rebekah favored Jacob and so there was this competition in family life. As we look at the story of the blessing in Genesis You know, nobody really comes out of this story looking good. You have Isaac who is going directly against what God told him, he knew that Jacob was to receive that blessing and yet Isaac his dead-level best to go against what God said.

Then you have Rebekah who is working in a very nefarious way to try and defraud and trick her husband. You almost feel sorry for the guy in the whole story. So the whole story actually points to the grace of God because it is not because of any wonderful thing about these people that God chooses to bless Isaac and Jacob. They all showed deficiencies. Remember the blessing that he gave to Jacob? Look at Genesis The Lord has blessed. Now here is the blessing. Now may God give you the view of the heaven and of the fatness of the earth and an abundance of grain and new wine.

May people serve you and nations bow down to you. Cursed be those who curse you. Blest be those who bless you. Now, of course, there was a blessing to Esau in the next section, Chapter 27, verses give you the blessings that Isaac subsequently gave to Esau. But the point of this passage is that by faith Isaac believed the revelation which God made to him concerning the future destinies of Esau and Jacob.

There came a point where even Isaac relented and embraced what God had said in His word. There is a very important lesson for us in that. So this passage opens up with a very important reminded to us about faith. Then we look at verse 21 of Hebrews This is the story of Jacob and again it zeros in on one act of faith.

We learn here that to the very end of his life, Jacob trusted God and worshipped. Turn with me to Genesis 48 and we will see exactly what he did. Remember Joseph brings his sons, Ephraim and Manasseh, to Jacob to be blessed.

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And may my name live on in them and the names of my fathers Abraham and Isaac. And may they grow into a multitude in the midst of the earth. That passage is full of a great deal of pathos. In this passage, you see Jacob doing what he himself had experienced in his own childhood. The receipt of the blessing of the Lord against all expectations. So he gives this blessing to the sons of Joseph. Once again, and not for the first or even the second time in the Book of Genesis, we see the younger son being the one who is blessed first or given the prime blessing.

God works with whom He wills. But God has been so good, not only to let me see you but to see your children.

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The Lord is good and Jacob spoke it in those final blessings. Joseph expected the exodus to the very end of life and made provisions for it. Then if we will look at verse 22, we move on to the act of the patriarch Joseph. Here the acts that are in view are first of all his belief that God was going to bring the children of Israel out of Egypt and secondly that he wanted his bones taken out of Egypt too. He did not want them left behind with the pagans.