Dzikie bestie przychodzą na świat z powodu próżnych [tj. Niepotrzebnych] przysięg, zbezczeszczenia Imienia [tj. Jawnego przestępstwa publicznie lub bycia widzianym przez innych, którzy naśladują czyny]. Wygnanie przychodzi na świat z powodu bałwochwalców, nielegalnych stosunków, rozlewu krwi i (nie) pozostawiania ziemi bezczynnej [tj. Orania i szycia w roku szabatowym]. W czterech okresach narasta zaraza: w czwartym roku (szemita), w siódmym roku i na zakończenie siódmego roku oraz na zakończenie każdego roku (sukkot) święta. W czwartym roku z powodu (pominięcia) dziesięciny ubogich trzeciego roku. [Albowiem zamiast drugiej dziesięciny z innych lat szemity, w trzecim i szóstym roku podawana jest dziesięcina ubogich]. W siódmym roku, z powodu (pominięcia) dziesięciny ubogich w szóstym roku. Na zakończenie siódmego roku, z powodu (profanacji) owoców siódmego roku, a na zakończenie corocznego święta, z powodu kradzieży darów ubogich: [leket, shikchah, peah, peret i oleloth].
Shaarei Teshuvah
Our Rabbis, may their memory be blessed, said (Avot 5:8), “Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for [neglect of the law regarding] the fruits of the sabbatical year.” And they also said (Avot 5:9), “At four times pestilence increases: In the fourth year, in the seventh year, at the conclusion of the seventh year and at the conclusion of the Feast [of Tabernacles (Sukkot)] in every year. In the fourth year, on account of the tithe of the poor [which is due in] the third year; in the seventh year, on account of the tithe of the poor [which is due] in the sixth year; at the conclusion of the seventh year, on account of the produce of the seventh year; and at the conclusion of the Feast in every year, for robbing the gifts to the poor.” We have seen from this that there is death at the hands of the Heavens for robbing the gifts of the poor. And from this, know and examine the severity of one who makes vows of charity but does not fulfill [them]. Also one who shuts his hand from his poor brother and turns away from his flesh is similar to these - for since he has already been obligated to give [these sums by the Torah], behold he is like someone robbing the gifts [of the poor].
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Shenei Luchot HaBerit
When G–d told Abraham in 22,12 אל תשלח ידך אל הנער ואל תעש לו מאומה, "do not raise your hand against the lad and do not do anything to him," Abraham was stunned, fearing that maybe Isaac was found blemished, not worthy as a sacrifice. It was then that G–d took Abraham into His confidence, explaining that when He had said in 21,12 כי ביצחק יקרא לך זרע, "for through Isaac your seed will be known," that had only referred to part of Isaac, i.e. ב. Now, after the עקדה, however, when Isaac has been cleansed of any unworthy parts, My promise refers to כל יצחק, all of Isaac, i.e. Isaac's entire personality qualifies to be your descendant. When Abraham receives a "second" message from G–d in 22,15, this is merely to assure him that G–d will certainly not change or qualify any promise He had made to him, and that the soul that inhabited Isaac's body now was שנית, a second one, his original soul having ascended to Heaven. It was because of the ריח ניחוח of the ram that Abraham slaughtered that Isaac's soul could ascend to Heaven, seeing that that ram had been a heavenly creature having been created at dusk of the sixth day of creation, as we know from Avot 5,9. The physical body of Isaac, who had been born of semen, was also replaced with sacred flesh. This is why he was forbidden to leave the holy soil of the land of Canaan.
