Sifrei Devarim 149 sheds light on this, offering a powerful interpretation of the phrase "which I did not command," found in Deuteronomy. It's not just about what God did command, but also what He specifically didn't. And the Rabbis, in their infinite wisdom, tease out layers of meaning.
According to one interpretation, the verse "which I did not command, nor did I speak, and which never entered My heart" refers to three specific instances. Each one a potential tragedy averted.
First, "which I did not command" alludes to the story of the son of Meisha, the King of Moab. Remember him? (II Kings 3:27). Desperate in battle, Meisha offered his own son as a burnt offering. A chilling act, and one explicitly not commanded by God.
Then, "nor did I speak" points us to the heartbreaking tale of Yiftach's daughter (Judges 11:31-40). Yiftach, in a moment of rashness, vowed to sacrifice whoever first came out of his house to greet him if he won a battle. Tragically, it was his daughter. While the Bible doesn't explicitly say she was sacrificed, the implication is strong and the pain palpable. This was certainly not something God spoke or desired.
Finally, "and which never entered My heart" – this, powerfully, refers to Isaac, the son of Abraham (Genesis 22). The Akeidah, the Binding of Isaac. The ultimate test. God commanded Abraham to offer Isaac as a sacrifice, but at the very last moment, an angel intervened. God's heart, it is suggested here, was never truly in that sacrifice. It was a test of faith, a demonstration of obedience, but not a reflection of divine desire.
Isn't it fascinating how these three narratives are woven together through this single verse? It highlights the importance of discerning God's true will, differentiating between human actions born of desperation or rash vows, and divine intention.
But the passage doesn't stop there. It then delves into the process of legal inquiry, drawing a parallel between different verses in Deuteronomy.
Deuteronomy 17:4 speaks of hearing a report, investigating, and "searching it out well." Deuteronomy 13:15 uses similar language: "you shall inquire, and you shall search out, and you shall ask well." And again in Deuteronomy 19:18: "And the judges shall inquire well."
The text uses a gezeirah shavah – a method of interpreting scripture by linking verses with similar wording – to connect these passages. The shared word "well" ( היטב - heitev ) becomes the key. From this, the Rabbis infer that a thorough investigation requires seven chakiroth ( חקירות - cross-examinations). We're talking serious due diligence here!
But what about bedikoth (בדיקות - examinations)? How do we know those are necessary too? The passage answers this by pointing back to Deuteronomy 13:15 and 17:4, noting the phrase "and, behold, true and correct is the thing." This implies a process of examination to ensure the truth, not just cross-examination.
So, what does all this mean?
It emphasizes the importance of careful consideration and rigorous investigation, especially when dealing with matters of life and death, or when interpreting divine will. It reminds us that just because something can be done, doesn't mean it should be. And it shows us the intricate, beautiful way the Rabbis found meaning and connection within the Torah, drawing profound insights from seemingly simple words. It's a reminder that true understanding requires depth, diligence, and a willingness to look beyond the surface.