Parsha #45 : “V’Etchanan / [And] I Pleaded”
(D’varim / Deuteronomy *3:23 through 7:11*)
Edition: 15h01
“Torah – Grab Bag or Blue-Print”
[This week, I am trying an experiment and looking for feedback. Instead of the usual ‘End Notes’, I am embedding my notes right into the article as I do with my ‘comments’. They will be in square brackets and in Blue ‘ink’. Let me know if you think this approach is better or not at beth.roaytov@gmail.com Thanks, B.]
This is "Panoramic Park" as seen from below
along Highway 35.
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
Minden, where I now live, is not a huge metropolis. It is a little town (village!!) nestled in an elongated valley along the Gull River, situated in Haliburton County. It’s not big, but – in its own way, it has a beauty all its own. Just across the highway from town, on a large, tree covered cliff, the ‘town fathers’ have created a little park area with a view looking out over the larger part of the valley. In the summer, when you look out over the area, what you see mostly, is trees. In many cases, the trees hinder one from seeing the ‘highlights’ of the town. Still, one can pick out a few places of interest. I love to go up to “Panoramic Park” as it is called, at least once a season, and look out over ‘my terrain’. We chose to live here in our retirement, but not all people get to choose where their last years are to be spent.
Minden, where I now live, is not a huge metropolis. It is a little town (village!!) nestled in an elongated valley along the Gull River, situated in Haliburton County. It’s not big, but – in its own way, it has a beauty all its own. Just across the highway from town, on a large, tree covered cliff, the ‘town fathers’ have created a little park area with a view looking out over the larger part of the valley. In the summer, when you look out over the area, what you see mostly, is trees. In many cases, the trees hinder one from seeing the ‘highlights’ of the town. Still, one can pick out a few places of interest. I love to go up to “Panoramic Park” as it is called, at least once a season, and look out over ‘my terrain’. We chose to live here in our retirement, but not all people get to choose where their last years are to be spent.
Take Moshé, as an example. He not only didn’t have the opportunity to pick his own career, [See the story of the Burning Bush Call, in Exodus 3], he didn’t get to choose where he would pass his “Golden Years” either. How badly he wanted to carry on with B'nei Yisra'el into the Promised Land. Of course he had already been told it wasn’t going to happen, but he implored (pleaded, besought) the Lord in the hope that Elohim would have a change of mind. [Hence the title of this week’s Parsha: V’Etchanan / I Pleaded]. The Lord’s response, however, was disappointing: “Enough from you! Don’t say another word to me about this matter! Climb up to the top of Pisgah and look out to the west, north, south and east. Look with your eyes- but you will not go across this Yarden [River].” Instead, Moshé is told to make the promotion of Y’hoshua official, for it is the veteran of battle who will lead the people into H’Aretz, (The Land).
“So we remained in the valley, opposite Beth-Peor” Moshé writes, as Chapter 3 ends. Clearly, the Lord intended that Moshé should finish his instructions for the people before they were to cross over the Yarden and enter the Promised Land. Chapter 4 continues this ongoing speech, as Moshé turns his attention to knowing and obeying – not just the Laws given atop Sinai – but the entire Torah. As mentioned in our last edition, he will review those laws given already and now He will blend in another 70 commandments which are meant to assist them in living righteously in The Land itself. His opening words contain the first rule of the seventy which is also designed as a warning. Moshé returns to his place of speaking, clears his voice, and begins to speak…
[Last week, we learned that the camp of the Israelites could have covered some hundred square miles. The people are all in the open, surrounded by large hills, and dry terrain. One may well wonder how on earth Moshé’s voice would carry over the entire people, so that all could hear what he said. And yet, we know that he spoke to all the people as a group, for he did not want to have his words re-interpretted in a re-telling, or (in other words) ‘gossiped’ to others who couldn’t hear. In the first verse of Chapter 1, we read these words: “These are the words that Moshé spoke to all Israel, on the other side of the Yarden.” The commentary on this phrase says: “[Moshé] gathered together ‘all Israel’ for if he had spoken to only part of the people, those who were absent could have said, ‘Had we been there, we would have refuted him.’ In the presence of everyone, therefore, Moshé spoke and challenged them to dispute him, if anyone could.” (SEASC pg 939) The answer as to how all the people could have heard him lies in the realm of a Divinely caused miracle. To be truthful, this question could have been asked about other instances during which Moshé had addressed all the people. The same could be asked about when the later prophets would speak in the marketplaces of the towns and villages. In a manner similar to when Y’shua spoke to the crowd of 5000 in the Galil region of Israel some 1500 years later, Elohim simply caused the voices of his prophets to be heard. Great debate has arisen over these things as human beings have tried to reason it through. “The speaker had a powerful voice.” “He stood well above them and his voice ‘fell’ amongst them.” “The wind carried his words.” “The message echoed off the hillsides.” On and on we go, trying to explain away the ability of an all-powerful God. We are so ridiculous! Why can’t we simply say, “Wow, how powerful and loving is Adonai, that He enables us to hear His messengers clearly.”? (Of course if we admitted that, then we might have to actually obey those messages.)]
”Now, O Israel, listen to the decrees and to the ordinances that I teach you to perform, so that you may live, and you will come and possess the Land that Hashem, the God of Your forefathers, gives you. You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of HaShem, your God, that I command you.” Herein lies the Commandment and the warning. Psalm 19 states categorically , “The Torah (Law) of Adonai is perfect, restoring the inner person. The Instruction of Adonai is sure, making wise the thoughtless. The Precepts of Adonai are right, rejoicing the heart. The Mitzvah of Adonai is pure, enlightening the eyes.”
How can one add to perfection without implying that it is thus imperfect? And at the same time, how can one take away from perfection and expect it to remain perfect? What Moshé gave to the people was perfect for them. By obeying these laws, they could expect, not to know salvation or to enter into Eternal Life as many non-Jewish people seem to think is implied, but rather to live a life which was (and is) satisfying, fulfilling and in tune with what Elohim expected of B'nei Yisra'el.
[I get so impatient with the misunderstanding of those who lay claim that following the Law will bring about salvation for the Jews (or anyone). There is no distinct promise of this in Scripture that I have come across. That would have been a cruel expectation on the part of a loving God, for He knew, just as Sha’ul knew, that keeping the Law in its entirety was humanly impossible. The Law can best be understood as the goal to which we might all aspire, it is the epitome of Righteous Living. It is a way to live in this world, but it is not the ticket to life in the next world. Only Meshiach can give that privilege.]
According to this Law being put before the people for the first time, it would be against the will of Elohim to add a fifth chapter to those dealing with the wearing of Tefillin or to add a verse to those which describe the Priestly Blessing. On the other hand, it would be just as wrong to delete a verse because perhaps someone – a rabbi, or a ruler, - didn’t like what it demanded of the people. Moshé reminds the people of what happened at Beth-P’or, when the men succumbed to idolatry. Moshé also, once again, reminds the people of how different they are from the 70 surrounding nations, because they have a God who is with them, who cares for them enough to create the Laws in the first place. As he says – it is the wisdom and the discernment of the people who obey the Laws that will give rise to the admiration of God’s Chosen People by the ‘Goyim’ (nations).
Adonai asks Moshé to gather the people, and to share with them the Words of Adonai, to teach them the Laws so “that they will learn to fear me… [and so that]… they “shall teach their children..” It is the children, in particular, the upcoming generation(s), who are at risk in the years to come, for they are too young to remember the effects of disobedience. Moshé reminds the people that Elohim etched the words on the two stone tablets for them to have in the future.
Before Moshé begins to recite the “Ten Words” – The Law of Sinai, he makes an interesting statement. You will find it at 5:3. He says: “Not with our forefathers did Adonai seal this covenant, but with us – we who are here, all of us alive today.” Now, of course logic tells us this is not accurate – the Law of Sinai was indeed given to those at the base of Sinai at the time. They are the ones who ratified it by agreeing to obey all that the Lord commanded. So what is Moshé trying to achieve with this statement? Although the original covenant was clearly provided for those at Sinai ‘in person’, it is – at the same time – intended for all those who would follow as well. It was meant, and IS meant, to be “up to date”, as if ratified anew by each generation. When Moshé suggests that the covenant was made between Elohim and those who are “…with us – we who are here, all of us alive today…”, he is providing a ‘first-hand’ opportunity for involvement in the covenant process. From that time on, all Jewish people are considered to be ‘first-hand ratifiers’. When I was part of the Torah Study at a Toronto Synagogue, the members of the study group all agreed that they too, were “at Sinai” on the occasion of receiving the Law. This is more than fanciful or creative thinking – it illustrates the importance of carrying on the personal involvement in receiving the Law – for it is harder to disobey when you know you are a part of a centuries old tradition, and part of a larger whole or ‘community of faith’.
This all-inclusive community of “Sinai-Attendees” also points out the importance of including the children in the teaching of the Law. All who have received the teaching are held responsible for passing on the promises and teachings of Adonai to the next generation. As Moshé says, you “shall teach them to your children.” There is very little ‘wiggle-room’ here. But there is an even greater bonding, or overriding, commandment which Moshé gave the people in Chapter 6 of D’varim. We receive it in the form of a three part creedal statement – that is, a statement which summarizes the basics of what B'nei Yisra'el believed then, and still believes today.
The first segment, known as the Shema (picking up on the first word), affirms our belief in God as a single entity. But the use of the Hebrew, contains many ‘unrevealed’ secrets. In Hebrew, the Shema begins thus:
Sh’ma, Yisra’el!............................... Hear, O Isra’el
Adonai Eloheynu……………..The Lord is Our God
Adonai Echad.………………..…..The Lord is One!
[Notice the word “Echad” in the third phrase. This is translated (correctly) as ‘one’ (as in ‘one entity’). However, what we lose in bringing the word into English is the true sense of the word. There are two words in Hebrew which are translated as ‘one’. Transliterated, the first is “Echad” as in this instance. The second is “Yachid”. You can see they are very similar, in fact they stem from the same root. Yet the subtle differences are very important. The way the difference was explained to me involved an illustration using grapes. This illustration is also part of the explanation of the three layered “Matzah Tash” used on the table to contain the Matzah (unleavened Bread) during the Pesach Seder.
[Last week, we learned that the camp of the Israelites could have covered some hundred square miles. The people are all in the open, surrounded by large hills, and dry terrain. One may well wonder how on earth Moshé’s voice would carry over the entire people, so that all could hear what he said. And yet, we know that he spoke to all the people as a group, for he did not want to have his words re-interpretted in a re-telling, or (in other words) ‘gossiped’ to others who couldn’t hear. In the first verse of Chapter 1, we read these words: “These are the words that Moshé spoke to all Israel, on the other side of the Yarden.” The commentary on this phrase says: “[Moshé] gathered together ‘all Israel’ for if he had spoken to only part of the people, those who were absent could have said, ‘Had we been there, we would have refuted him.’ In the presence of everyone, therefore, Moshé spoke and challenged them to dispute him, if anyone could.” (SEASC pg 939) The answer as to how all the people could have heard him lies in the realm of a Divinely caused miracle. To be truthful, this question could have been asked about other instances during which Moshé had addressed all the people. The same could be asked about when the later prophets would speak in the marketplaces of the towns and villages. In a manner similar to when Y’shua spoke to the crowd of 5000 in the Galil region of Israel some 1500 years later, Elohim simply caused the voices of his prophets to be heard. Great debate has arisen over these things as human beings have tried to reason it through. “The speaker had a powerful voice.” “He stood well above them and his voice ‘fell’ amongst them.” “The wind carried his words.” “The message echoed off the hillsides.” On and on we go, trying to explain away the ability of an all-powerful God. We are so ridiculous! Why can’t we simply say, “Wow, how powerful and loving is Adonai, that He enables us to hear His messengers clearly.”? (Of course if we admitted that, then we might have to actually obey those messages.)]
”Now, O Israel, listen to the decrees and to the ordinances that I teach you to perform, so that you may live, and you will come and possess the Land that Hashem, the God of Your forefathers, gives you. You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of HaShem, your God, that I command you.” Herein lies the Commandment and the warning. Psalm 19 states categorically , “The Torah (Law) of Adonai is perfect, restoring the inner person. The Instruction of Adonai is sure, making wise the thoughtless. The Precepts of Adonai are right, rejoicing the heart. The Mitzvah of Adonai is pure, enlightening the eyes.”
How can one add to perfection without implying that it is thus imperfect? And at the same time, how can one take away from perfection and expect it to remain perfect? What Moshé gave to the people was perfect for them. By obeying these laws, they could expect, not to know salvation or to enter into Eternal Life as many non-Jewish people seem to think is implied, but rather to live a life which was (and is) satisfying, fulfilling and in tune with what Elohim expected of B'nei Yisra'el.
[I get so impatient with the misunderstanding of those who lay claim that following the Law will bring about salvation for the Jews (or anyone). There is no distinct promise of this in Scripture that I have come across. That would have been a cruel expectation on the part of a loving God, for He knew, just as Sha’ul knew, that keeping the Law in its entirety was humanly impossible. The Law can best be understood as the goal to which we might all aspire, it is the epitome of Righteous Living. It is a way to live in this world, but it is not the ticket to life in the next world. Only Meshiach can give that privilege.]
According to this Law being put before the people for the first time, it would be against the will of Elohim to add a fifth chapter to those dealing with the wearing of Tefillin or to add a verse to those which describe the Priestly Blessing. On the other hand, it would be just as wrong to delete a verse because perhaps someone – a rabbi, or a ruler, - didn’t like what it demanded of the people. Moshé reminds the people of what happened at Beth-P’or, when the men succumbed to idolatry. Moshé also, once again, reminds the people of how different they are from the 70 surrounding nations, because they have a God who is with them, who cares for them enough to create the Laws in the first place. As he says – it is the wisdom and the discernment of the people who obey the Laws that will give rise to the admiration of God’s Chosen People by the ‘Goyim’ (nations).
Adonai asks Moshé to gather the people, and to share with them the Words of Adonai, to teach them the Laws so “that they will learn to fear me… [and so that]… they “shall teach their children..” It is the children, in particular, the upcoming generation(s), who are at risk in the years to come, for they are too young to remember the effects of disobedience. Moshé reminds the people that Elohim etched the words on the two stone tablets for them to have in the future.
Before Moshé begins to recite the “Ten Words” – The Law of Sinai, he makes an interesting statement. You will find it at 5:3. He says: “Not with our forefathers did Adonai seal this covenant, but with us – we who are here, all of us alive today.” Now, of course logic tells us this is not accurate – the Law of Sinai was indeed given to those at the base of Sinai at the time. They are the ones who ratified it by agreeing to obey all that the Lord commanded. So what is Moshé trying to achieve with this statement? Although the original covenant was clearly provided for those at Sinai ‘in person’, it is – at the same time – intended for all those who would follow as well. It was meant, and IS meant, to be “up to date”, as if ratified anew by each generation. When Moshé suggests that the covenant was made between Elohim and those who are “…with us – we who are here, all of us alive today…”, he is providing a ‘first-hand’ opportunity for involvement in the covenant process. From that time on, all Jewish people are considered to be ‘first-hand ratifiers’. When I was part of the Torah Study at a Toronto Synagogue, the members of the study group all agreed that they too, were “at Sinai” on the occasion of receiving the Law. This is more than fanciful or creative thinking – it illustrates the importance of carrying on the personal involvement in receiving the Law – for it is harder to disobey when you know you are a part of a centuries old tradition, and part of a larger whole or ‘community of faith’.
This all-inclusive community of “Sinai-Attendees” also points out the importance of including the children in the teaching of the Law. All who have received the teaching are held responsible for passing on the promises and teachings of Adonai to the next generation. As Moshé says, you “shall teach them to your children.” There is very little ‘wiggle-room’ here. But there is an even greater bonding, or overriding, commandment which Moshé gave the people in Chapter 6 of D’varim. We receive it in the form of a three part creedal statement – that is, a statement which summarizes the basics of what B'nei Yisra'el believed then, and still believes today.
The first segment, known as the Shema (picking up on the first word), affirms our belief in God as a single entity. But the use of the Hebrew, contains many ‘unrevealed’ secrets. In Hebrew, the Shema begins thus:
Sh’ma, Yisra’el!............................... Hear, O Isra’el
Adonai Eloheynu……………..The Lord is Our God
Adonai Echad.………………..…..The Lord is One!
[Notice the word “Echad” in the third phrase. This is translated (correctly) as ‘one’ (as in ‘one entity’). However, what we lose in bringing the word into English is the true sense of the word. There are two words in Hebrew which are translated as ‘one’. Transliterated, the first is “Echad” as in this instance. The second is “Yachid”. You can see they are very similar, in fact they stem from the same root. Yet the subtle differences are very important. The way the difference was explained to me involved an illustration using grapes. This illustration is also part of the explanation of the three layered “Matzah Tash” used on the table to contain the Matzah (unleavened Bread) during the Pesach Seder.
While "Yachid" meaning 'one', would identify one solitary grape, "Echad", also meaning 'one' would indicate a single, unified whole, made up of several items, such as 1 cluster of Grapes.
The word “Yachid” is used to describe one single, solitary grape. It is truly and clearly a single entity. On the other hand, the word “Echad” would be used to describe a single cluster of grapes, such as the cluster brought back from the Valley Eshkol by the spies of B’Midbar 13:23. That is to say that it is a single unit, but it is made up of a number of smaller units creating a ‘whole’, just as a cluster of grapes is made up from a number of single grapes, all attached by the stem to create one ‘cluster’. The word “Echad” is also used to describe Adam and Havah in B’resheet 2:24: “Therefore a man shall leave his father and his mother and cling to his wife and they shall become ONE flesh.”
Another way of thinking of the difference would be this “rule”: “Yachid” means “numeric oneness, while “Echad” means “unified oneness”. The word “Yachid”, by the way, is never used in Scripture, to describe the oneness of Elohim.
As you can see, the use of the term “Echad” to describe Elohim in the creedal statement has one very important ramification. If God is “One”, why would the word meaning “One as in a cluster” be used. By the same token, in describing the Matzah Tash, which represents the single entity of Elohim, or God, why would we require an envelope having three sections, and three separate (but united within the Matzah Tash) pieces of Matzah? I will (for now) leave the response to this all important question to your imaginations.]
Following this opening, the Shema (as recited in the liturgy of the Synagogue) has a line, expressing further praise of Elohim and His Kingdom – a line not found in the Hebrew version of the passage from D’varim 6:4
Baruch shem……………..…...Blessed is the Name
k’vode mahlchootoe,.……of His Glorious Kingdom
L’Olam Va’ed……………..………For all Eternity.
The second phrase of the Creedal Statement is called the “V’ahhavta”. It begins: “V’ahhavta et Adonai Ehlohehcha…” in English: “You shall love Adonai, Your God, with all your heart, with all your soul and with all your resources (i.e.: all that you are and have). And these matters that I command you today shall be upon your heart. You shall teach them thoroughly to your children and you shall speak of them while you sit in your home, while you walk on the way, when you retire and when you arise. Bind them as a sign upon your arm and let them be ornaments between your eyes. And write them on the doorposts of your house and upon your gates.”
Another way of thinking of the difference would be this “rule”: “Yachid” means “numeric oneness, while “Echad” means “unified oneness”. The word “Yachid”, by the way, is never used in Scripture, to describe the oneness of Elohim.
As you can see, the use of the term “Echad” to describe Elohim in the creedal statement has one very important ramification. If God is “One”, why would the word meaning “One as in a cluster” be used. By the same token, in describing the Matzah Tash, which represents the single entity of Elohim, or God, why would we require an envelope having three sections, and three separate (but united within the Matzah Tash) pieces of Matzah? I will (for now) leave the response to this all important question to your imaginations.]
Following this opening, the Shema (as recited in the liturgy of the Synagogue) has a line, expressing further praise of Elohim and His Kingdom – a line not found in the Hebrew version of the passage from D’varim 6:4
Baruch shem……………..…...Blessed is the Name
k’vode mahlchootoe,.……of His Glorious Kingdom
L’Olam Va’ed……………..………For all Eternity.
The second phrase of the Creedal Statement is called the “V’ahhavta”. It begins: “V’ahhavta et Adonai Ehlohehcha…” in English: “You shall love Adonai, Your God, with all your heart, with all your soul and with all your resources (i.e.: all that you are and have). And these matters that I command you today shall be upon your heart. You shall teach them thoroughly to your children and you shall speak of them while you sit in your home, while you walk on the way, when you retire and when you arise. Bind them as a sign upon your arm and let them be ornaments between your eyes. And write them on the doorposts of your house and upon your gates.”
The Statue of Robert Raikes, situated outside Queen's Park, in toronto Canada. One of our regular BRT prayer partners is related to Raikes (by marriage)
[Notice the centrality of this admonition – to teach – to never fail to capitalize on an opportunity to pass on to the next generation, the fundamentals of the faith, the essence of who we are. Jewish families have, for eons, taken this Law seriously. It is also why Robert Raikes of England proposed the concept of Sunday School for the children (and some adults) back in the 1700’s. It is why, as the “New World” developed, the concept of Sunday School and School in general, became so central to our development.
Statue of Egerton Ryerson outside the PolyTechnical College named in his honour in downtown Toronto.
It was a concept continued by Egerton Ryerson, a circuit-riding Methodist minister, educator and proponent of Public Education, and others like him of Canadian history. Unfortunately, today, our Sunday School programmes are increasingly laughable – concentrating on just about every inane activity (in order to pander to the masses) except the ongoing inheritance and development of our faith, our knowledge of G-d, our drive for righteousness and right-living before Elohim.]
The third segment, which is found in the liturgical format of the Shema, is called the “V’ahhavta L’rayahcha”. It originates from V’Yikra 19:18 and, in English, reads (roughly) “… You shall love your fellow (i.e.: your neighbour) as yourself.”
These are the words which Y’shua uses in Luke 10:27 when He is approached by “the expert in the Law” who is trying to ensnare Him. The man asks: “Which is the most important of the Commandments?” Y'shua replies: “You are to love Adonai your G-d with all your heart, with all your soul, with all your strength and with all your understanding.” You are also to love “Your neighbour as yourself.” taking the phrases directly from first D’varim and secondly V’Yikra. Many people in the Christian church fall back on this passage and claim that – because Y’shua summarized the Law in these phrases – this is all we need to “keep” as followers. Nothing could be further from the truth. Y’shua did not replace the Law with these words, He simply ‘summarized’ them, and when one thinks earnestly about these two all important phrases, one sees that the only way to ‘keep’ them is to apply the full “Ten Words” to our lives on a daily basis.
Returning to the words of Moshé, he goes on to point out, that once they are in the land, the people will become ‘corrupt’, perhaps made lazy in their obedience, because the times are good. And that all who grow lax are in danger of falling, at least into the sin of idolatry, if not more examples of sinful behaviour. In fact, the passage of chapter 4, from verses 25 through 40 are commonly read during “Tisha B’Av”, the Jewish “Holiday” [I don’t like this word in this instance, but it is commonly used] which brings to a close the 21 Days of Mourning initiated on the 17th of Tammuz. The 3 week period is a time to bring to mind the many tragedies which have befallen the Jewish communities around the world – from the collapse of the two Temples, to the Holocaust of World War II. The passage is first, a part of that warning which Elohim, through Moshé, is trying to lay before B'nei Yisra'el for their own good. Recalling the passage at Tisha B’Av, is meant to illustrate just how correct Moshé’s words were, and how B'nei Yisra'el has failed in obedience, and thus paid the often horrific price(s).
The second half of the passage, however, speaks of those who repent of their sins, turn their lives around, and begin an earnest search for Adonai: “From there, you will seek HaShem, your God, and you will find him at the end of days, you will return unto HaShem, your God, and hearken to His voice. For HaShem…is a merciful God….” The passage is anchored by the credo: “He is the God, There is none beside Him!” which is recapitulated at its end: “You shall know this day, and take to your heart that HaShem, He is the God – in heaven above and on the earth below – there is none other. You shall observe His decrees and His commandments that I command you this day, so that He will do good to you and to our children after you. And so that you will prolong your days on the land that HaShem, Your God, gives you, for all the days.”
In short, what Moshé is endeavouring to get across to the people of Isra’el is that “at the core of who they are as a nation, and who they are as individuals, there must only be one way to live.” If we are truly B'nei Yisra'el, he is saying, we will put the Ten Words – the Law of Elohim – at the centre of our lives. It is the Law which will give us a foundation, it is the Law which will bind us together in Elohim. The Law is both our essence and our rallying point. It is the one feature that we, in every generation, no matter where we are, no matter in what situation we find ourselves, must cling to.
Moshé then sets the example for parents and those who can step up to be mentors. He recites, from memory, the Law as it was given on Sinai (though granted there are some minor changes to the wording; I have also left out some of the ‘commentary’ due to space availability)
These are the words which Y’shua uses in Luke 10:27 when He is approached by “the expert in the Law” who is trying to ensnare Him. The man asks: “Which is the most important of the Commandments?” Y'shua replies: “You are to love Adonai your G-d with all your heart, with all your soul, with all your strength and with all your understanding.” You are also to love “Your neighbour as yourself.” taking the phrases directly from first D’varim and secondly V’Yikra. Many people in the Christian church fall back on this passage and claim that – because Y’shua summarized the Law in these phrases – this is all we need to “keep” as followers. Nothing could be further from the truth. Y’shua did not replace the Law with these words, He simply ‘summarized’ them, and when one thinks earnestly about these two all important phrases, one sees that the only way to ‘keep’ them is to apply the full “Ten Words” to our lives on a daily basis.
Returning to the words of Moshé, he goes on to point out, that once they are in the land, the people will become ‘corrupt’, perhaps made lazy in their obedience, because the times are good. And that all who grow lax are in danger of falling, at least into the sin of idolatry, if not more examples of sinful behaviour. In fact, the passage of chapter 4, from verses 25 through 40 are commonly read during “Tisha B’Av”, the Jewish “Holiday” [I don’t like this word in this instance, but it is commonly used] which brings to a close the 21 Days of Mourning initiated on the 17th of Tammuz. The 3 week period is a time to bring to mind the many tragedies which have befallen the Jewish communities around the world – from the collapse of the two Temples, to the Holocaust of World War II. The passage is first, a part of that warning which Elohim, through Moshé, is trying to lay before B'nei Yisra'el for their own good. Recalling the passage at Tisha B’Av, is meant to illustrate just how correct Moshé’s words were, and how B'nei Yisra'el has failed in obedience, and thus paid the often horrific price(s).
The second half of the passage, however, speaks of those who repent of their sins, turn their lives around, and begin an earnest search for Adonai: “From there, you will seek HaShem, your God, and you will find him at the end of days, you will return unto HaShem, your God, and hearken to His voice. For HaShem…is a merciful God….” The passage is anchored by the credo: “He is the God, There is none beside Him!” which is recapitulated at its end: “You shall know this day, and take to your heart that HaShem, He is the God – in heaven above and on the earth below – there is none other. You shall observe His decrees and His commandments that I command you this day, so that He will do good to you and to our children after you. And so that you will prolong your days on the land that HaShem, Your God, gives you, for all the days.”
In short, what Moshé is endeavouring to get across to the people of Isra’el is that “at the core of who they are as a nation, and who they are as individuals, there must only be one way to live.” If we are truly B'nei Yisra'el, he is saying, we will put the Ten Words – the Law of Elohim – at the centre of our lives. It is the Law which will give us a foundation, it is the Law which will bind us together in Elohim. The Law is both our essence and our rallying point. It is the one feature that we, in every generation, no matter where we are, no matter in what situation we find ourselves, must cling to.
Moshé then sets the example for parents and those who can step up to be mentors. He recites, from memory, the Law as it was given on Sinai (though granted there are some minor changes to the wording; I have also left out some of the ‘commentary’ due to space availability)
Moshé begins:
- You shall not recognize the gods of others (for as long as I [Elohim] live)
- You shall not make [for] yourselves a carved image of any likeness before which you would prostrate yourselves.
- You shall not take [on yourself] the Name of Adonai in vain. [i.e.: You shall not misuse the Name of Adonai].
- Observe the day of Shabbat, to set it apart as holy.
- Honour your father and mother (so that your days will be lengthened and so that it will be good for you, upon the Land.)
- Do not murder
- Do not commit adultery
- Do not steal.
- Do not give false evidence [Lie]
- Do not covet [anything which belongs to another].
These Ten Commandments, or Ten Words as they are often known, are meant to be a unit, a whole. They are the backbone of moral society and the strength which lies behind the full Law made up of 613 commandments. In other words, each of those 603 additional Laws are built up from the basic ten. Because they are a unit – in the same way as noted above in thinking on the Hebrew word “Echad”, if one is broken, they are all broken. This is why Y’shua and Sha’ul both say that it is impossible to “keep” the law.
- You shall not recognize the gods of others (for as long as I [Elohim] live)
- You shall not make [for] yourselves a carved image of any likeness before which you would prostrate yourselves.
- You shall not take [on yourself] the Name of Adonai in vain. [i.e.: You shall not misuse the Name of Adonai].
- Observe the day of Shabbat, to set it apart as holy.
- Honour your father and mother (so that your days will be lengthened and so that it will be good for you, upon the Land.)
- Do not murder
- Do not commit adultery
- Do not steal.
- Do not give false evidence [Lie]
- Do not covet [anything which belongs to another].
These Ten Commandments, or Ten Words as they are often known, are meant to be a unit, a whole. They are the backbone of moral society and the strength which lies behind the full Law made up of 613 commandments. In other words, each of those 603 additional Laws are built up from the basic ten. Because they are a unit – in the same way as noted above in thinking on the Hebrew word “Echad”, if one is broken, they are all broken. This is why Y’shua and Sha’ul both say that it is impossible to “keep” the law.
When I was a youngster, my bother was given a toy for his birthday or for Christmas – it doesn’t matter which, which - for the most part – was used by the whole family. It was a layout of what was called “Slot Cars”. There was a race track which formed a double loop like a figure ‘8’, with a bridge where the track crossed over. Lengthwise down the track was a pair of slots with a metal strip down either side which formed “two lanes”. The set came with two “racing” cars which, on the bottom, sported a pair of metal brushes on either side of ‘tab’ I will call it. The tab was inserted into one of the slots on the track, so that the brushes made contact with the metal strips. The idea was that electricity,
controlled by a rheostat held in one’s hand, circulated through the track’s metal strips, into one brush, powering the ‘engine’ in the car, then exiting to the second strip and back to its source. This propelled the car down the track. The “driver” squeezed the trigger on the rheostat, and made the car go faster or slower. Of course there were danger spots on the track. Every corner (there were four) required one to slow down. The bridge also had to be taken carefully as the cars would defy gravity. If one tried to challenge these danger points, the car would go careening off the track, crashing through the tiny guardrails, or simply fly right over them, off the table and crash on the floor below. The only way to win the race was to keep the ‘tab’ in the slot, and thus, keep power going to the motor.
That strip acted, in a manner of speaking, just like the Ten Words. The Law keeps us on track, it enables us to proceed around the track, and it is designed to keep us safe from the danger points of our lives. When we push things too far, through sin, we too go careening “off track” and often have fatal crashes of various kinds. In fairness, there was no way that we ever finished a race without someone’s car leaving the course at least once – because we always were tempted to squeeze the rheostat a little too far. When we did, we had to gather up the car, set the tab straight, re-insert it in the slot and start over. It is the same with our lives – when we ‘crash and burn’, God allows us (even encourages us) to pick ourselves up, ask forgiveness, (dust ourselves off) and get back in the race. This is His Grace in action. [Yes, Virginia, Grace is found in the Older Covenant, too. In Fact, it is embedded in the whole concept of the Ten Words!]
But the Ten Commandments only work as a whole. The Law, The Torah of God is not a grab bag. A grab bag is that large sack that the hostess at a children’s birthday always holds for the guests as they leave the party. You reach in and grab a toy or a treat, which is your ‘parting gift’. Neither is the Torah a “smorgasbord” or “buffet” dinner. You don’t get to read through the Torah and pick and choose what you might fancy, the little ‘rules’ you can live with, and take them on your tray back to your table of life. It simply doesn’t work that way.
Many a time, in conversation with Jewish friends, as I have explained to them my relationship with God, and my desire to live as righteous a life as I can, I have gotten the response that, as a non-Jew, I only need to keep the “Noahide” (as opposed to the Sinaitic) Laws. These seven laws were purportedly given to Moshé atop Sinai for the non-Jewish nations to follow. I understand that they are generally put forward by the Chabbad-Lubovitch Jewish community, at least it seems commonly so.
The Seven Noahide Laws are:
- Idolatry is forbidden. Man is commanded to believe in and serve the one G-d who created the Universe…
- Cursing the Name of G-d is forbidden. Besides honouring and respecting G-d, we learn from this precept that our speech must by sanctified…. Separating us from the animals.
- Murder is forbidden. The life of a human being, formed in God’s image, is Sacred.
-Incestuous and adulterous relations are forbidden. All immoral sexual acts [are] sign[s] of inner decay.
- Theft is forbidden. The world is not ours to do with as we please.
- Eating the flesh of a living animal is forbidden. We are caretakers of G-d’s creation. To be cruel or barbaric to living animals violates our responsibility to nature.
and
- Mankind is commanded to establish courts of Justice. (and a just social order to enforce the first six laws… and other useful laws or customs.)
Now, I say right off the top – I have no problem with the essence of these Noahide Laws. They would, if followed, help to create a healthy society. They are fine, in and of themselves. However, when I am told that this is all I need to use as guide for living, I feel insulted. These are not complete for any human being to live by – especially one raised to recognize a Judeo-Christian Ethic of Life. To be thus excluded from the Laws of Sinai is to fail to recognize that I, as a believer in Y’shua, and as a proponent of the knowledge that my faith is grounded in Judaism, (which it most certainly is) is to negate the words of Sha’ul, the Jewish Rabbi (teacher) who points out that “by faith, we are grafted into” the community or the commonwealth of B'nei Yisra'el.
There is another concern which I have regarding this ‘lesser’ number of Laws. Moshé told the people that they were not to “add to the word that I command you, nor shall you subtract from it, to observe the commandments of HaShem, your God, that I command you.” To limit oneself to only some of the Laws smacks (to me) of using the Law as a ‘grab bag’ or buffet table.
That strip acted, in a manner of speaking, just like the Ten Words. The Law keeps us on track, it enables us to proceed around the track, and it is designed to keep us safe from the danger points of our lives. When we push things too far, through sin, we too go careening “off track” and often have fatal crashes of various kinds. In fairness, there was no way that we ever finished a race without someone’s car leaving the course at least once – because we always were tempted to squeeze the rheostat a little too far. When we did, we had to gather up the car, set the tab straight, re-insert it in the slot and start over. It is the same with our lives – when we ‘crash and burn’, God allows us (even encourages us) to pick ourselves up, ask forgiveness, (dust ourselves off) and get back in the race. This is His Grace in action. [Yes, Virginia, Grace is found in the Older Covenant, too. In Fact, it is embedded in the whole concept of the Ten Words!]
But the Ten Commandments only work as a whole. The Law, The Torah of God is not a grab bag. A grab bag is that large sack that the hostess at a children’s birthday always holds for the guests as they leave the party. You reach in and grab a toy or a treat, which is your ‘parting gift’. Neither is the Torah a “smorgasbord” or “buffet” dinner. You don’t get to read through the Torah and pick and choose what you might fancy, the little ‘rules’ you can live with, and take them on your tray back to your table of life. It simply doesn’t work that way.
Many a time, in conversation with Jewish friends, as I have explained to them my relationship with God, and my desire to live as righteous a life as I can, I have gotten the response that, as a non-Jew, I only need to keep the “Noahide” (as opposed to the Sinaitic) Laws. These seven laws were purportedly given to Moshé atop Sinai for the non-Jewish nations to follow. I understand that they are generally put forward by the Chabbad-Lubovitch Jewish community, at least it seems commonly so.
The Seven Noahide Laws are:
- Idolatry is forbidden. Man is commanded to believe in and serve the one G-d who created the Universe…
- Cursing the Name of G-d is forbidden. Besides honouring and respecting G-d, we learn from this precept that our speech must by sanctified…. Separating us from the animals.
- Murder is forbidden. The life of a human being, formed in God’s image, is Sacred.
-Incestuous and adulterous relations are forbidden. All immoral sexual acts [are] sign[s] of inner decay.
- Theft is forbidden. The world is not ours to do with as we please.
- Eating the flesh of a living animal is forbidden. We are caretakers of G-d’s creation. To be cruel or barbaric to living animals violates our responsibility to nature.
and
- Mankind is commanded to establish courts of Justice. (and a just social order to enforce the first six laws… and other useful laws or customs.)
Now, I say right off the top – I have no problem with the essence of these Noahide Laws. They would, if followed, help to create a healthy society. They are fine, in and of themselves. However, when I am told that this is all I need to use as guide for living, I feel insulted. These are not complete for any human being to live by – especially one raised to recognize a Judeo-Christian Ethic of Life. To be thus excluded from the Laws of Sinai is to fail to recognize that I, as a believer in Y’shua, and as a proponent of the knowledge that my faith is grounded in Judaism, (which it most certainly is) is to negate the words of Sha’ul, the Jewish Rabbi (teacher) who points out that “by faith, we are grafted into” the community or the commonwealth of B'nei Yisra'el.
There is another concern which I have regarding this ‘lesser’ number of Laws. Moshé told the people that they were not to “add to the word that I command you, nor shall you subtract from it, to observe the commandments of HaShem, your God, that I command you.” To limit oneself to only some of the Laws smacks (to me) of using the Law as a ‘grab bag’ or buffet table.
Instead, the Torah, that is the Ten Words, and the other teachings of Sinai, found throughout the books of Sh’mot, V’Yikra, B’Midbar and D’varim are best understood as a “Blue Print”, from which an entire nation is built, a nation of believers. We all know that if a contractor reads the blue print at a construction site, and decides that, for example, a certain mix of concrete is too expensive, and thus he reduces the standard a notch or two, he is responsible if that building should later crumble and collapse. How many times have we heard that chunks of concrete are falling from the Gardner Expressway in Toronto? How many times have we heard recently, of huge sheets of glass siding having tumbled from office towers or from apartment balconies? Do you remember the bridge over the expressway in Montreal that collapsed due to snow load a few years back? What about the tragic events of January 1986 involving the space shuttle “Challenger” whose “O-ring” failed causing an explosion, or the February 2003 crash of the “Columbia” while it was re-entering the earth’s atmosphere because a piece of foam insulation had broken away at lift-off and damaged the leading edge of the wing.
[In citing these specific examples, I am not accusing the contractor or anyone involved in the events of negligence, I am simply pointing to the effects which can arise from ignoring the plans.]
Just as the huge constructions of today – sky-scrapers, long expanse bridges, space craft and so many other wondrous things, require a blue print for their building, (and manuals for their use in some cases), so our own lives also have a blue print. If we ignore that blue print we stand in jeopardy of ‘going awry’ in such a way that our lives fall short of the “fullness or abundance or fullest measure”{John 10:10) planned for us by Elohim,… or even of crashing into oblivion – an outcome which has eternal ramifications.
At the same time, I have concerns about those who “add” to the Ten Words. Again, to do so is to imply that they are imperfect. At some time, following the return of B'nei Yisra'el from the exile in Babylonia but before the arrival of Meshiach Y’shua, certain leaders and powerful individuals (known as a group as Rabbis) decided that it would be best to add some rules to the central Laws so as to safe-guard the people from ‘accidently’ breaking those all important, core statutes. To my way of thinking, a) this breaks the teaching of Moshé about not “adding to the Word of God” and b) makes an attempt at allowing one to fail so as to experience correction from Elohim, that is, it is like taking the Law into one’s own hands and not relying on the Grace of G-d to come through in the end. To do this also negates the need for Meshiach and Divine forgiveness.
Meanwhile we must realize that, because times and situations change over history, there are points at which, only with the direction of the Ruach haKodesh (the Holy Spirit), a Law may need to be ‘up-dated’ or even added to, so as to be relevant to the times. For this type of ‘predicament’, however, I believe Adonai has made an allowance in the words of Moshé. Just the simple fact that new laws were included at Beth P’or for the life of the community in the new living situations to be found ‘in the land’ as opposed to those lived out in the desert, is a big clue. Secondly, the concept of each individual person being “at” Sinai to hear the law implies that, as long as the Law is attributed to Elohim, it can be accepted as a part of the original set of Laws – not of the Ten Words themselves, mind you, (for they are ‘inscribed in stone’) but of those ordinances which accompany the Ten. The author of an article on the Commandments (Mitzvot) written for the “myjewishlearning” website, had this to say as part of his reflection. (see acknowledgements below for the full address). I believe his words gives us something to think about;
“And it is not just 613 mitzvot that we are talking about! Even after the historical era of the Hebrew Bible, generations of rabbis continued to update, adapt, and generate new, more modern commandments–all understood to be derived from the original 613 in the Torah. Today, Jews no longer practice animal sacrifices or give agricultural gifts to a hereditary class of priests–yet there are modern mitzvot (often the subject of ideological controversy) that deal with questions relating to organ donation, the kashrut (fitness for eating) of organic fruits and vegetables, and interfaith relations. Mitzvot deal with every aspect of how one should go about leading a Jewish life.”
I believe that we all, as followers of Adonai, (Elohim, El Shaddai, El Elyon, etc.) need to have an attitude adjustment regarding the Commandments of God and, on a larger scale, the whole of Torah itself. As members of the Jewish Community, one must make the effort to keep the Laws, and teach the Laws diligently to the next generations, for they point to Elohim’s vision of righteous living. Without this measurement, with out this standard, we will not realize our fallibility, and will as a result, miss the need for the coming Messiah.
At the same time, as Christian believers, we can not summarily dismiss the Law of Sinai, nor the Torah, for it behooves us to maintain a standard of living (revealed in The Law) which will bring honour and glory to Our Messiah as we know Him, as revealed in the person of Y’shua of Natzeret, and we will come to think that we can get through life without the standards which are set by Adonai for us, just as many already do – standards which are embodied in Him who is the Saviour of all mankind, the One who is The Living Word!
Shavua Tov!! - Have a Great Week!!
= = = ================================================= = = =
[In citing these specific examples, I am not accusing the contractor or anyone involved in the events of negligence, I am simply pointing to the effects which can arise from ignoring the plans.]
Just as the huge constructions of today – sky-scrapers, long expanse bridges, space craft and so many other wondrous things, require a blue print for their building, (and manuals for their use in some cases), so our own lives also have a blue print. If we ignore that blue print we stand in jeopardy of ‘going awry’ in such a way that our lives fall short of the “fullness or abundance or fullest measure”{John 10:10) planned for us by Elohim,… or even of crashing into oblivion – an outcome which has eternal ramifications.
At the same time, I have concerns about those who “add” to the Ten Words. Again, to do so is to imply that they are imperfect. At some time, following the return of B'nei Yisra'el from the exile in Babylonia but before the arrival of Meshiach Y’shua, certain leaders and powerful individuals (known as a group as Rabbis) decided that it would be best to add some rules to the central Laws so as to safe-guard the people from ‘accidently’ breaking those all important, core statutes. To my way of thinking, a) this breaks the teaching of Moshé about not “adding to the Word of God” and b) makes an attempt at allowing one to fail so as to experience correction from Elohim, that is, it is like taking the Law into one’s own hands and not relying on the Grace of G-d to come through in the end. To do this also negates the need for Meshiach and Divine forgiveness.
Meanwhile we must realize that, because times and situations change over history, there are points at which, only with the direction of the Ruach haKodesh (the Holy Spirit), a Law may need to be ‘up-dated’ or even added to, so as to be relevant to the times. For this type of ‘predicament’, however, I believe Adonai has made an allowance in the words of Moshé. Just the simple fact that new laws were included at Beth P’or for the life of the community in the new living situations to be found ‘in the land’ as opposed to those lived out in the desert, is a big clue. Secondly, the concept of each individual person being “at” Sinai to hear the law implies that, as long as the Law is attributed to Elohim, it can be accepted as a part of the original set of Laws – not of the Ten Words themselves, mind you, (for they are ‘inscribed in stone’) but of those ordinances which accompany the Ten. The author of an article on the Commandments (Mitzvot) written for the “myjewishlearning” website, had this to say as part of his reflection. (see acknowledgements below for the full address). I believe his words gives us something to think about;
“And it is not just 613 mitzvot that we are talking about! Even after the historical era of the Hebrew Bible, generations of rabbis continued to update, adapt, and generate new, more modern commandments–all understood to be derived from the original 613 in the Torah. Today, Jews no longer practice animal sacrifices or give agricultural gifts to a hereditary class of priests–yet there are modern mitzvot (often the subject of ideological controversy) that deal with questions relating to organ donation, the kashrut (fitness for eating) of organic fruits and vegetables, and interfaith relations. Mitzvot deal with every aspect of how one should go about leading a Jewish life.”
I believe that we all, as followers of Adonai, (Elohim, El Shaddai, El Elyon, etc.) need to have an attitude adjustment regarding the Commandments of God and, on a larger scale, the whole of Torah itself. As members of the Jewish Community, one must make the effort to keep the Laws, and teach the Laws diligently to the next generations, for they point to Elohim’s vision of righteous living. Without this measurement, with out this standard, we will not realize our fallibility, and will as a result, miss the need for the coming Messiah.
At the same time, as Christian believers, we can not summarily dismiss the Law of Sinai, nor the Torah, for it behooves us to maintain a standard of living (revealed in The Law) which will bring honour and glory to Our Messiah as we know Him, as revealed in the person of Y’shua of Natzeret, and we will come to think that we can get through life without the standards which are set by Adonai for us, just as many already do – standards which are embodied in Him who is the Saviour of all mankind, the One who is The Living Word!
Shavua Tov!! - Have a Great Week!!
= = = ================================================= = = =
Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
Other Internet Sites Used specifically for this edition:
http://www.myjewishlearning.com/article/mitzvot-a-mitzvah-is-a-commandment/
Regarding the term Mitzvah / Mitzvot.
http://www.jewfaq.org/holidayd.htm
(Judaism 101) Regarding Tisha B’Av
http://www.bible.ca/trinity/trinity-oneness-unity-yachid-vs-echad.htm
Regarding the question of Yachid and Echad
www.7for70.com
regarding the Seven Noahide Laws for the 70 nations
==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ====
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
Other Internet Sites Used specifically for this edition:
http://www.myjewishlearning.com/article/mitzvot-a-mitzvah-is-a-commandment/
Regarding the term Mitzvah / Mitzvot.
http://www.jewfaq.org/holidayd.htm
(Judaism 101) Regarding Tisha B’Av
http://www.bible.ca/trinity/trinity-oneness-unity-yachid-vs-echad.htm
Regarding the question of Yachid and Echad
www.7for70.com
regarding the Seven Noahide Laws for the 70 nations
==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ====
