We’re not going anywhere

Just as there is no exchange for their sacrifice, so God, the Holy One, will not convert Israel into another nation. We find it written in the commentary of our Rabbi Chayyah Bamidbar 1:1 and 11, and what this parasha of the Pentateuch was based on, the preceptors of the order said in the Midrash to teach you that the Blessed One is unique and has no replacement, as it is said (1 Samuel 2:2): "There is no holy one, for there is no one like you." Thus Israel will not replace another nation, and this is what is written (Shahs 2:16): "My uncle is mine and I am his." I am holy and you are holy. Do not replace me, just as I do not replace you, you who are called "sheep." Just as one does not replace one animal with another, so I do not replace you. And here is the Midrash of the Ani, sermons and explanations on the Torah by the author of the book "The Light of the Light" in the book of the Midrash, in detail, in the words of the aforementioned Midrash, for what preliminary need is there to "teach you that the Blessed One is One and has no replacement, etc." This is a different matter and is not the subject of the closeness of the Holy One in his words in this regard. And it seems that the Ind in these methods comes to our suspicion that the secret of the matter is that the holiness of Israel has no replacement, that is, because a holiness similar to the holiness of the G-d, which is in the category of "for there is no defilement for you," is in accordance with what is written, "You shall be holy, for I am holy," meaning that the G-d has sanctified us in His holiness. [1] And we have added that the 11th day also means from the words of the Rambam at the end of the 11th day, the 11th day of And it may be added further in depth and in advance, Rabbi Shlomo Hirsch, in his commentary on the Law, warns that it is not permissible for atonement to treat his sacrifice as a mere animal, but rather to see in it an expression of his own personality and to dedicate all his impulses and powers, goals and actions to God and His Torah, and to substitute an ordinary, mundane animal for another sacrifice, even if it is better and more refined. In general, it is a sin that by doing so he loses all moral purpose and symbolic meaning of the sacrifice, for he sees it as nothing more than a living animal to be sacrificed to the Deity, to appease the angry, and any animal can be used for this purpose in the same way. [3] And here we have learned from his words that when a sacrifice was consecrated for the atonement of man, it was only in the context of the exchange of man, not in the sense that in this respect it is proper that the first sacrifice be exchanged for another, and that the second be offered in exchange for the man like the first. Rather, the matter is that in what he finds his atonement in the act of sacrifice, one must attribute his very personality, which has no exchange within the sacrifice