Parsha #48 : “Shof’tim / Judges”
(D’varim / Deuteronomy (*16:18 through 21:9*)
Edition: 15h22
“Righteousness Shall You Pursue”
[Unabridged Version]
[Note: For the Abridged Version, Click Here]
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
There are few things as alarming and incomprehensible to me as ignorance in a setting which should embody not only knowledge but implementation of that knowledge on a regular basis. At the same time, I have to admit that ignorance of the “faith of our fathers” seems to run rampant in the body of the so-called faithful today. There are many examples of this on which I could digress at this point, but let me just share a composite of situations which, over the years – through personal experience – have come to the surface.
During my tenure in a particular parish where I served as priest & pastor, I was approached by members who were concerned about the financial strength of the congregation. They wanted to allow the teaching of Yoga in the church hall in order to realize an income from the rental of space. On a separate occasion, it was suggested that the congregation (who were at the time planning a Christmas Bazaar and Bake Sale) should set up an area, in the church hall, where they could provide “Tea Leaf Reading” for any guests who might be interested. At other times, I have been approached regarding someone’s interest in Tai Chi, which – do not be fooled – is a religious activity. The difficulty for me was that only a few of the church members had a problem with these ideas, and the rest couldn’t understand why there should be a problem at all (or worse – didn’t care). The conversation around these ‘inquiries’ led to a discussion of many of the practices of ‘Eastern Religions’, the dark arts, and other border-line activities into which we can all ‘descend’ due to either a total ignorance of the Word of G-d, or a lackadaisical approach to living in accordance with the teaching of Scripture.
We all have some sort of Human hard-wired need for the spiritual, and we also often exhibit a desperation to “know what’s coming” in our lives. Particularly the latter ‘want’ rises up when we are in times of trouble – facing a medical procedure, or discerning an insecurity in our work place, when searching for a new home or area in which to live, or experiencing financial straits, or commonly wondering whether we will find love, happiness and success in our lives. All these, and more, stresses can push us to seek answers about “what the future holds”.
This is right where we find B'nei Yisra'el in our Parsha this week. They have come to the metaphorical “fork in the road” and they want to know what they are getting into. Furthermore, they have learned that Moshé, their prophetic guide and leader will not be going forward with them, no matter where they go, and (understandably) they are anxious. Moshé gives them answers to their questions, but not right away. So, before we examine his response to their immediate need, let us take a brief ‘tour’ through Parsha Shof’tim to familiarize ourselves with a few more of the seventy Laws he reveals on less pressing (it would seem) matters.
The title of our passage this week should be recognizable to those who have been studying along with us each week. Back in Parsha Yitro (#17) – (Sh’mot 18:1 thru 20:23) we encountered the story of Yitro, the father-in-law of Moshé who, while visiting the camp of the Hebrew people, made the suggestion of appointing Shof’tim (judges) to ease the load on Moshé’s shoulders. A second use of the term will be found in the title of the second next book of the Older Covenant following Torah. The next book is entitled “Y’hoshua / Joshua” after the leader who takes B'nei Yisra'el into the Promised Land. The Book after that is called “Shof’tim”. It is about the period of Yisra’el’s history during which the people were led by Judges.
“Courts of Justice”
Our Parsha, then, begins by outlining an extrapolation of Yitro’s advice. Moshé tells the people that once they are in H’Aretz (The Land), they should not only continue with Shof’tim as in the wilderness, but now that they will be settled in – they should establish proper and permanent courts, that is: a “Sanhedrin”, [basically an extension of Yitro’s body of 70 leaders from the 12 tribes] in every city of each tribal area(16:18) wherein litigants would be able to have cases of disagreement settled through wise and truthful justice. [This Law to establish a court system was included in the list of Noahide Laws which we delineated a few weeks back]
Through Moshé, Adonai also provides that if a claim is made against another member of the community, there is to be a careful and thorough investigation. No one is to be sentenced on the strength of one uncorroborated witness. At least two trustworthy witnesses are needed. Further, the Law states that the witnesses are to be the first to inflict the punishment on the perpetrator if he is found guilty. Conversely, there is also a Law imposed providing a stiff penalty for speaking untruths in the “witness box” – that is, in being a false witness.
There are few things as alarming and incomprehensible to me as ignorance in a setting which should embody not only knowledge but implementation of that knowledge on a regular basis. At the same time, I have to admit that ignorance of the “faith of our fathers” seems to run rampant in the body of the so-called faithful today. There are many examples of this on which I could digress at this point, but let me just share a composite of situations which, over the years – through personal experience – have come to the surface.
During my tenure in a particular parish where I served as priest & pastor, I was approached by members who were concerned about the financial strength of the congregation. They wanted to allow the teaching of Yoga in the church hall in order to realize an income from the rental of space. On a separate occasion, it was suggested that the congregation (who were at the time planning a Christmas Bazaar and Bake Sale) should set up an area, in the church hall, where they could provide “Tea Leaf Reading” for any guests who might be interested. At other times, I have been approached regarding someone’s interest in Tai Chi, which – do not be fooled – is a religious activity. The difficulty for me was that only a few of the church members had a problem with these ideas, and the rest couldn’t understand why there should be a problem at all (or worse – didn’t care). The conversation around these ‘inquiries’ led to a discussion of many of the practices of ‘Eastern Religions’, the dark arts, and other border-line activities into which we can all ‘descend’ due to either a total ignorance of the Word of G-d, or a lackadaisical approach to living in accordance with the teaching of Scripture.
We all have some sort of Human hard-wired need for the spiritual, and we also often exhibit a desperation to “know what’s coming” in our lives. Particularly the latter ‘want’ rises up when we are in times of trouble – facing a medical procedure, or discerning an insecurity in our work place, when searching for a new home or area in which to live, or experiencing financial straits, or commonly wondering whether we will find love, happiness and success in our lives. All these, and more, stresses can push us to seek answers about “what the future holds”.
This is right where we find B'nei Yisra'el in our Parsha this week. They have come to the metaphorical “fork in the road” and they want to know what they are getting into. Furthermore, they have learned that Moshé, their prophetic guide and leader will not be going forward with them, no matter where they go, and (understandably) they are anxious. Moshé gives them answers to their questions, but not right away. So, before we examine his response to their immediate need, let us take a brief ‘tour’ through Parsha Shof’tim to familiarize ourselves with a few more of the seventy Laws he reveals on less pressing (it would seem) matters.
The title of our passage this week should be recognizable to those who have been studying along with us each week. Back in Parsha Yitro (#17) – (Sh’mot 18:1 thru 20:23) we encountered the story of Yitro, the father-in-law of Moshé who, while visiting the camp of the Hebrew people, made the suggestion of appointing Shof’tim (judges) to ease the load on Moshé’s shoulders. A second use of the term will be found in the title of the second next book of the Older Covenant following Torah. The next book is entitled “Y’hoshua / Joshua” after the leader who takes B'nei Yisra'el into the Promised Land. The Book after that is called “Shof’tim”. It is about the period of Yisra’el’s history during which the people were led by Judges.
“Courts of Justice”
Our Parsha, then, begins by outlining an extrapolation of Yitro’s advice. Moshé tells the people that once they are in H’Aretz (The Land), they should not only continue with Shof’tim as in the wilderness, but now that they will be settled in – they should establish proper and permanent courts, that is: a “Sanhedrin”, [basically an extension of Yitro’s body of 70 leaders from the 12 tribes] in every city of each tribal area(16:18) wherein litigants would be able to have cases of disagreement settled through wise and truthful justice. [This Law to establish a court system was included in the list of Noahide Laws which we delineated a few weeks back]
Through Moshé, Adonai also provides that if a claim is made against another member of the community, there is to be a careful and thorough investigation. No one is to be sentenced on the strength of one uncorroborated witness. At least two trustworthy witnesses are needed. Further, the Law states that the witnesses are to be the first to inflict the punishment on the perpetrator if he is found guilty. Conversely, there is also a Law imposed providing a stiff penalty for speaking untruths in the “witness box” – that is, in being a false witness.
In terms of the Shof’tim themselves, the Torah outlines how the judgements are to be characterized – Judges are to be wise, honest men of integrity. They should be affluent enough to be able to resist bribes, and they are absolutely to treat all those before the court on an equal basis – in spite of their social, economic or political position. The Torah also requires that a court system include various officers, that, (in homage to CBC’s “Murdoch Mysteries”), is what we could call a “constabulary”, a force which will enforce the decisions of the Shof’tim and the courts, or be on the lookout for infractions which would require the perpetrator to appear before the courts. [These details are not noted in the actual Scripture passage for this week, but are presumably imbedded in the interpretation and application of Scripture as outlined in the Talmud and other writings. They are noted for our study in the SEASC commentary on page 1024]
Continuing the instructions regarding the court systems, Moshé points out that they also will need to have a “higher” court – the centre of Justice which would basically replace his role up to the present date. This greater “Sanhedrin would be established in the “place that HaShem your G-d would choose” [i.e.: Yerushalayim] and would be the “upper court” to which appeals could be heard or to where those cases would be brought when they were unable to be settled in the regular court by the local Cohenim, Levites, and local Shof’tim. This would be what we understand as “Supreme Court”, except that the Shof’tim would be of superior wisdom in the Law according to the Torah, having engrossed themselves in the study thereof for many years. Basically, we are speaking here of “Sages”. The decision of the Shof’tim was to be final, and it was to be followed without wavering “either to the left or to the right.” As the commentator says: “If there were to be a breakdown of respect for their interpretation, the downfall of the nation could not be far behind; such a breakdown would lead to anarchy, with the Torah being fragmented into many Torahs.” (SEASC pg 1024) It is, in fact, in relation to the courts and the justice system that Elohim states (emphatically) the phrase “Righteousness, Righteousness Shall You Pursue.”
Continuing the instructions regarding the court systems, Moshé points out that they also will need to have a “higher” court – the centre of Justice which would basically replace his role up to the present date. This greater “Sanhedrin would be established in the “place that HaShem your G-d would choose” [i.e.: Yerushalayim] and would be the “upper court” to which appeals could be heard or to where those cases would be brought when they were unable to be settled in the regular court by the local Cohenim, Levites, and local Shof’tim. This would be what we understand as “Supreme Court”, except that the Shof’tim would be of superior wisdom in the Law according to the Torah, having engrossed themselves in the study thereof for many years. Basically, we are speaking here of “Sages”. The decision of the Shof’tim was to be final, and it was to be followed without wavering “either to the left or to the right.” As the commentator says: “If there were to be a breakdown of respect for their interpretation, the downfall of the nation could not be far behind; such a breakdown would lead to anarchy, with the Torah being fragmented into many Torahs.” (SEASC pg 1024) It is, in fact, in relation to the courts and the justice system that Elohim states (emphatically) the phrase “Righteousness, Righteousness Shall You Pursue.”
“The Cleaning Up of H’Aretz”
It is the “Pursuit of Righteousness” which drives Moshé to deliver to the people these remaining seventy Laws for life in “H’Aretz”. One must remember exactly why Elohim has brought B'nei Yisra'el through all the struggles to which they have been subjected for the last four generations. In B’resheet 15:13 we have a glimpse into the plans of Elohim who will bring “Righteous Judgement” upon the people now resident in Kena’an. “Adonai said to Avram, ‘Know this for certain: your descendants will be foreigners in a land that is not theirs. They will be slaves and held in oppression there [until 400 years from now]. But I will also judge that nation, the one that makes them slaves. Afterwards, they will leave with many possessions. As for you, you will join your ancestors in peace and be buried at a good old age. Only in the fourth generation [from now] will your descendants come back here, because only then will the Emori (Amorites) be ‘ripe for judgement’… I have given this land to your descendants, from the vadi of Egypt to the great river – the Euphrates River – the territory of the Keni, the K’nizi, the Kadmoni, the Hitti, the P’rizi, the Refa’im, the Emori, the Kena’ani, the Girgashi and the Y’vusi.” It is the plan to bring B'nei Yisra'el in to conquer these lands and to subdue these people because they have been unlawful, unrighteous, and unworthy of remaining alive. [Note that at the time of the crossing into “H’Aretz”, not all these tribes are named. Two possible explanations arise: 1) not all the tribes endured to this date but may have succumbed to Divine Judgement early through pestilence or battle, as did the Mo’avi to the Midyani; or 2), the land they are about to receive does not include the entire area which Elohim noted to Avram in B’resheet, so one may assume, as we have discussed earlier, that the remaining land (which may be home to the other named nations) will become part of H’Aretz at a future date… in fact, perhaps even still in our future. (I side with this second possibility). A 3rd possibility is that the unnamed nations have been absorbed into neighbouring nations, or that indeed they always were a part of another nation. The nations noted at the present juncture are listed in the rules for battle, (Chapter 20:16ff). They are the Hitti, the Emori, the Kena’ani, the P’rizi, the Hivi and the Y’vusi; only six tribes in all.]
Not only were these six tribes within the land – land promised to Avraham - unworthy to continue on, but if they did survive, there was the concern that B'nei Yisra'el would be drawn into pagan practices and eventually into idolatry based on the gods of the Kena’ani tribes, especially if no suitable, strong leader (like Moshé) was to stand with them. If that seems ridiculous – one only need to return to the story of how the women of Mo’av and Midyan seduced the men of Yisra’el so easily into the worship of Ba’al P’or. Something drastic was called for, so as to enable the unhindered Pursuit of Righteousness Elohim is expecting, indeed demanding, of B'nei Yisra'el. But Elohim has plans for them as we shall see.
From the outset of our Parsha, we see how this concern is to be met by the people. They are warned to not plant an idolatrous tree (an Asherah pole) which would become an object of worship. The same is true of erecting pillars. Moshé reminds the people of his earlier direction to “break down their altars, smash their standing-stones to pieces, cut down their sacred poles and burn up their carved images – completely”, (7:5 and cf.: 12:3ff) Again, Moshé has told them that “you are a people set apart as holy for Adonai your G-d. Adonai your G-d has chosen you out of all the people on the face of the earth to be His own unique treasure.” (7:6)
It is the “Pursuit of Righteousness” which drives Moshé to deliver to the people these remaining seventy Laws for life in “H’Aretz”. One must remember exactly why Elohim has brought B'nei Yisra'el through all the struggles to which they have been subjected for the last four generations. In B’resheet 15:13 we have a glimpse into the plans of Elohim who will bring “Righteous Judgement” upon the people now resident in Kena’an. “Adonai said to Avram, ‘Know this for certain: your descendants will be foreigners in a land that is not theirs. They will be slaves and held in oppression there [until 400 years from now]. But I will also judge that nation, the one that makes them slaves. Afterwards, they will leave with many possessions. As for you, you will join your ancestors in peace and be buried at a good old age. Only in the fourth generation [from now] will your descendants come back here, because only then will the Emori (Amorites) be ‘ripe for judgement’… I have given this land to your descendants, from the vadi of Egypt to the great river – the Euphrates River – the territory of the Keni, the K’nizi, the Kadmoni, the Hitti, the P’rizi, the Refa’im, the Emori, the Kena’ani, the Girgashi and the Y’vusi.” It is the plan to bring B'nei Yisra'el in to conquer these lands and to subdue these people because they have been unlawful, unrighteous, and unworthy of remaining alive. [Note that at the time of the crossing into “H’Aretz”, not all these tribes are named. Two possible explanations arise: 1) not all the tribes endured to this date but may have succumbed to Divine Judgement early through pestilence or battle, as did the Mo’avi to the Midyani; or 2), the land they are about to receive does not include the entire area which Elohim noted to Avram in B’resheet, so one may assume, as we have discussed earlier, that the remaining land (which may be home to the other named nations) will become part of H’Aretz at a future date… in fact, perhaps even still in our future. (I side with this second possibility). A 3rd possibility is that the unnamed nations have been absorbed into neighbouring nations, or that indeed they always were a part of another nation. The nations noted at the present juncture are listed in the rules for battle, (Chapter 20:16ff). They are the Hitti, the Emori, the Kena’ani, the P’rizi, the Hivi and the Y’vusi; only six tribes in all.]
Not only were these six tribes within the land – land promised to Avraham - unworthy to continue on, but if they did survive, there was the concern that B'nei Yisra'el would be drawn into pagan practices and eventually into idolatry based on the gods of the Kena’ani tribes, especially if no suitable, strong leader (like Moshé) was to stand with them. If that seems ridiculous – one only need to return to the story of how the women of Mo’av and Midyan seduced the men of Yisra’el so easily into the worship of Ba’al P’or. Something drastic was called for, so as to enable the unhindered Pursuit of Righteousness Elohim is expecting, indeed demanding, of B'nei Yisra'el. But Elohim has plans for them as we shall see.
From the outset of our Parsha, we see how this concern is to be met by the people. They are warned to not plant an idolatrous tree (an Asherah pole) which would become an object of worship. The same is true of erecting pillars. Moshé reminds the people of his earlier direction to “break down their altars, smash their standing-stones to pieces, cut down their sacred poles and burn up their carved images – completely”, (7:5 and cf.: 12:3ff) Again, Moshé has told them that “you are a people set apart as holy for Adonai your G-d. Adonai your G-d has chosen you out of all the people on the face of the earth to be His own unique treasure.” (7:6)
“Royal Regulations”
Looking ahead with Divine insight, Elohim now provides rules for the selection of a King to rule over Isra’el. Primarily, Adonai is the King of Isra’el. However, in His magnanimity, Adonai provides rules for the selection of an earthly King for Isra’el – a plan which is undergirded by a Divine and Prophetic purpose which will not com to light for another 1500 years . The first Law regarding the king is that the person in charge of the selection (an unnamed prophet) would choose only the person called to the task by Elohim. The second Law is that he be familiar with the Law. [I would refer the reader to both the selection of Sha’ul, and later David, as the first kings of Isra’el. (1 Sh’mu’el 8:1 to 10:1 and 16:4-12)] There was also a warning given that the selection of a bad judge was seen by G-d to be as morally inept as turning to the worship of idols – and idolatry called for the death penalty.
One of the Laws for this leader states that the King, upon being placed in authority, will be given two scrolls upon which, in an activity reminiscent of writing lines in elementary school, he is to produce, by hand, two copies of the Law. One will be placed away for safe keeping. The second is to be kept by the king – to be read and studied every day, so that he is as familiar with the Word, as a Judge would be. Here, again, we see the role of the leader in Yisra’el’s Pursuit of Righteousness.
“The Ownership of Land”
In this passage, Moshé reiterates the Law regarding the L’vi’im (The descendants of Levi) and their place in the inheritance of Land. These Laws are not new. They had already been established while in the wilderness, but now, as they enter H’Aretz, the ‘pinch’ will be more real – so it is necessary to point out G-d’s plan for the Cohenim and others who serve the Lord in the Tabernacle (and later, in the Temple).
It is Elohim’s direction that He, Himself will be their inheritance. In a sense, they are like the Older Brother in the Newer Covenant story of the Prodigal. The L’vi’im remain daily in the nearer presence of “The Father”, while the siblings (the other tribes) go about their daily labours. While the siblings may get the land, the L’vi’im enjoy the tangible blessing of being in service to Adonai. The Law does provides that they shall have use of certain ‘awarded’ areas and cities in specified areas of each of the Tribal territories (so as to ‘spread their influence’ among the tribes). They will also have a share in the various sacrifices – for food to sustain them bodily during their ‘tours of duty’.
“Places of Safety”
Speaking of cities set apart, a further new Law will provide for certain cities to be established as “Cities of Refuge”, where those under accusation, or even suspicion, of murder may flee to avoid the anger, harassment, and revenge of those whose family members have been ‘mysteriously’ killed. By dwelling in these refuge cities, they are safe while they await the outcome of the investigation, to determine who must attend trial. I was reminded by this Law, of the city of Mos Eisley, where Luke Skywalker and Obiwon Kenobi hire Han Solo to take them to Alderaan. However, I don’t think the atmosphere of the refuge cities was quite so violent or ‘loose’.
“Boundaries”
Laws regarding the setting up of boundaries between tribal areas are established by Moshé, the means of marking being corner and marking stones strategically placed along the borders. The Law also provides penalties for the moving of such stones. Even today, it is illegal to move survey sticks on property measured and marked out. Perhaps this modern practice is based on the same Law.
“Rules of Engagement”
Chapter 20 allows for the reality of war. War was inevitable, it seems, after all, Elohim is about to lead the armies of Israel into the promised land to take control of the area from the present inhabitants. However, what we discover in this chapter is that Elohim will herein establish how war is to be waged, for Israel is to be different than the nations they are about to depose. These Laws introduce a system of “Fair Fighting”, as it were. [Even in battle, it seems, Isra’el is to maintain the “Pursuit of Righteousness”.]
In the case of the wars coming up against the nations within Kena’an, there is to be no leniency. This battle was “a Mission from HaShem.” It is a battle for the purification of the Land of Promise. All the enemy (the Hitti, the Emori, the Kena’ani, the P’rizi, the Hivi and the Y’vusi) were to be annihilated – wiped from the earth, as if they never existed. Moshé orders “You are not to allow anything that breathes to live.” (20:16) This order included the women and children, too, for as we have seen, foreign women were powerful and manipulative enough to destroy the men (from the inside), and children can potentially grow up to be bitter enemies.
Furthermore, the bulk of the loot (booty) was to be destroyed. In essence, what would have been spoils of war normally, in this immediate case, is seen as contaminated. The present inhabitants of Kena’an were so wicked in their pagan practices that even the household goods carried the threat of cross-contamination of the Hebrew people. Again, Elohim is wanting His people, B'nei Yisra'el, to pursue Righteousness, purity, in every aspect of their living. To capture that which has been used for evil purposes would bring rot and decay into the Israelite camp. All that the Israelites would gain was to take over the established cities as dwelling places. The one exception to this was Yericho, which would crumble in battle, and a curse was to be put on the city such that any person who would ever build upon that area would be condemned. Still today, some 3500 years later, Yericho lies in ruin, buried beneath the ‘sands of time’.
The rest of the rules of battle deal with future conflicts. We have mentioned before the new plan for the inclusion of the L’vi’im in the army. It is fleshed out somewhat here in Chapter 20. Up to this point they had been excluded from battle in that they were serving Elohim in other ways. Now, however, they serve Elohim through providing pastoral support for the troops, and by acting as messengers or negotiators with the enemy. It was to be the Cohenim that would deliver terms of a peaceful surrender for instance, if the enemy preferred to avoid battle. It was also the Cohenim who made certain announcements to their own troops.
One specific announcement left to the Cohen, was to provide release (without prejudice) for certain men who were not expected to go to battle. The Laws for these exceptions were announced by Moshé at Beth Peor as he spoke to the people. There were four reasons to be excluded from the fight: 1) If the warrior is faint of heart (as a conscientious objector); 2) If a warrior has purchased a new house but has not initiated it; 3) a warrior who has planted a New Garden and not been able to enjoy its produce; and 4) a warrior who was engaged to a woman, but not yet married. The sages give various reasons for these ‘exceptions’, but I prefer the logic of Ramban and Ibn Ezra, who said that these men would not be useful in battle for their minds would be elsewhere, and such would prove fatal for them and for their companions. I think a second reason for these men being dismissed is that Elohim wishes to display His might, and the fulfillment of His promise to Moshé and to Isra’el regarding His ability to rout the enemy. As in the future case of Gideon, Adonai wishes to conquer the enemy in such a way that both sides will have no doubt as to whom the victory is to be assigned. When Moshé tells the Israelites that they should have no fear of horses or chariots or greater numbers (or even armament), The warriors may have dismissed his words – but when El Shaddai wins with even fewer men, that will leave no doubt.
Truly, especially in the early battles for possession of the Land, the “battle will belong to the Lord”. It is Elohim who has called the Israelites into battle. It is Elohim’s plan and it is Elohim’s strategy. It will soon be time for the enemy housed in H’Aretz to fold up and give way to the Hebrew People. For general battle (down the road) Moshé instructs that the Cohenim may be sent out “under a white flag” to negotiate (from a position of strength) with the enemy, and encourage them to accept the terms for peace which Isra’el offers. If they refuse, the Israelite army is to attack and wipe out the enemy ‘troops’ completely. The Law is straight forward – all those who are fighting and all the men who are of an age to be able to fight shall be obliterated. Woman and small children are to be left alone – but will be considered part of the booty, the ‘loot’ taken by Isra’el to bolster the payroll of the warriors
Looking ahead with Divine insight, Elohim now provides rules for the selection of a King to rule over Isra’el. Primarily, Adonai is the King of Isra’el. However, in His magnanimity, Adonai provides rules for the selection of an earthly King for Isra’el – a plan which is undergirded by a Divine and Prophetic purpose which will not com to light for another 1500 years . The first Law regarding the king is that the person in charge of the selection (an unnamed prophet) would choose only the person called to the task by Elohim. The second Law is that he be familiar with the Law. [I would refer the reader to both the selection of Sha’ul, and later David, as the first kings of Isra’el. (1 Sh’mu’el 8:1 to 10:1 and 16:4-12)] There was also a warning given that the selection of a bad judge was seen by G-d to be as morally inept as turning to the worship of idols – and idolatry called for the death penalty.
One of the Laws for this leader states that the King, upon being placed in authority, will be given two scrolls upon which, in an activity reminiscent of writing lines in elementary school, he is to produce, by hand, two copies of the Law. One will be placed away for safe keeping. The second is to be kept by the king – to be read and studied every day, so that he is as familiar with the Word, as a Judge would be. Here, again, we see the role of the leader in Yisra’el’s Pursuit of Righteousness.
“The Ownership of Land”
In this passage, Moshé reiterates the Law regarding the L’vi’im (The descendants of Levi) and their place in the inheritance of Land. These Laws are not new. They had already been established while in the wilderness, but now, as they enter H’Aretz, the ‘pinch’ will be more real – so it is necessary to point out G-d’s plan for the Cohenim and others who serve the Lord in the Tabernacle (and later, in the Temple).
It is Elohim’s direction that He, Himself will be their inheritance. In a sense, they are like the Older Brother in the Newer Covenant story of the Prodigal. The L’vi’im remain daily in the nearer presence of “The Father”, while the siblings (the other tribes) go about their daily labours. While the siblings may get the land, the L’vi’im enjoy the tangible blessing of being in service to Adonai. The Law does provides that they shall have use of certain ‘awarded’ areas and cities in specified areas of each of the Tribal territories (so as to ‘spread their influence’ among the tribes). They will also have a share in the various sacrifices – for food to sustain them bodily during their ‘tours of duty’.
“Places of Safety”
Speaking of cities set apart, a further new Law will provide for certain cities to be established as “Cities of Refuge”, where those under accusation, or even suspicion, of murder may flee to avoid the anger, harassment, and revenge of those whose family members have been ‘mysteriously’ killed. By dwelling in these refuge cities, they are safe while they await the outcome of the investigation, to determine who must attend trial. I was reminded by this Law, of the city of Mos Eisley, where Luke Skywalker and Obiwon Kenobi hire Han Solo to take them to Alderaan. However, I don’t think the atmosphere of the refuge cities was quite so violent or ‘loose’.
“Boundaries”
Laws regarding the setting up of boundaries between tribal areas are established by Moshé, the means of marking being corner and marking stones strategically placed along the borders. The Law also provides penalties for the moving of such stones. Even today, it is illegal to move survey sticks on property measured and marked out. Perhaps this modern practice is based on the same Law.
“Rules of Engagement”
Chapter 20 allows for the reality of war. War was inevitable, it seems, after all, Elohim is about to lead the armies of Israel into the promised land to take control of the area from the present inhabitants. However, what we discover in this chapter is that Elohim will herein establish how war is to be waged, for Israel is to be different than the nations they are about to depose. These Laws introduce a system of “Fair Fighting”, as it were. [Even in battle, it seems, Isra’el is to maintain the “Pursuit of Righteousness”.]
In the case of the wars coming up against the nations within Kena’an, there is to be no leniency. This battle was “a Mission from HaShem.” It is a battle for the purification of the Land of Promise. All the enemy (the Hitti, the Emori, the Kena’ani, the P’rizi, the Hivi and the Y’vusi) were to be annihilated – wiped from the earth, as if they never existed. Moshé orders “You are not to allow anything that breathes to live.” (20:16) This order included the women and children, too, for as we have seen, foreign women were powerful and manipulative enough to destroy the men (from the inside), and children can potentially grow up to be bitter enemies.
Furthermore, the bulk of the loot (booty) was to be destroyed. In essence, what would have been spoils of war normally, in this immediate case, is seen as contaminated. The present inhabitants of Kena’an were so wicked in their pagan practices that even the household goods carried the threat of cross-contamination of the Hebrew people. Again, Elohim is wanting His people, B'nei Yisra'el, to pursue Righteousness, purity, in every aspect of their living. To capture that which has been used for evil purposes would bring rot and decay into the Israelite camp. All that the Israelites would gain was to take over the established cities as dwelling places. The one exception to this was Yericho, which would crumble in battle, and a curse was to be put on the city such that any person who would ever build upon that area would be condemned. Still today, some 3500 years later, Yericho lies in ruin, buried beneath the ‘sands of time’.
The rest of the rules of battle deal with future conflicts. We have mentioned before the new plan for the inclusion of the L’vi’im in the army. It is fleshed out somewhat here in Chapter 20. Up to this point they had been excluded from battle in that they were serving Elohim in other ways. Now, however, they serve Elohim through providing pastoral support for the troops, and by acting as messengers or negotiators with the enemy. It was to be the Cohenim that would deliver terms of a peaceful surrender for instance, if the enemy preferred to avoid battle. It was also the Cohenim who made certain announcements to their own troops.
One specific announcement left to the Cohen, was to provide release (without prejudice) for certain men who were not expected to go to battle. The Laws for these exceptions were announced by Moshé at Beth Peor as he spoke to the people. There were four reasons to be excluded from the fight: 1) If the warrior is faint of heart (as a conscientious objector); 2) If a warrior has purchased a new house but has not initiated it; 3) a warrior who has planted a New Garden and not been able to enjoy its produce; and 4) a warrior who was engaged to a woman, but not yet married. The sages give various reasons for these ‘exceptions’, but I prefer the logic of Ramban and Ibn Ezra, who said that these men would not be useful in battle for their minds would be elsewhere, and such would prove fatal for them and for their companions. I think a second reason for these men being dismissed is that Elohim wishes to display His might, and the fulfillment of His promise to Moshé and to Isra’el regarding His ability to rout the enemy. As in the future case of Gideon, Adonai wishes to conquer the enemy in such a way that both sides will have no doubt as to whom the victory is to be assigned. When Moshé tells the Israelites that they should have no fear of horses or chariots or greater numbers (or even armament), The warriors may have dismissed his words – but when El Shaddai wins with even fewer men, that will leave no doubt.
Truly, especially in the early battles for possession of the Land, the “battle will belong to the Lord”. It is Elohim who has called the Israelites into battle. It is Elohim’s plan and it is Elohim’s strategy. It will soon be time for the enemy housed in H’Aretz to fold up and give way to the Hebrew People. For general battle (down the road) Moshé instructs that the Cohenim may be sent out “under a white flag” to negotiate (from a position of strength) with the enemy, and encourage them to accept the terms for peace which Isra’el offers. If they refuse, the Israelite army is to attack and wipe out the enemy ‘troops’ completely. The Law is straight forward – all those who are fighting and all the men who are of an age to be able to fight shall be obliterated. Woman and small children are to be left alone – but will be considered part of the booty, the ‘loot’ taken by Isra’el to bolster the payroll of the warriors
Another seemingly strange Law regarding war was that any tree in the land could be used to create weapons – battering rams, battle towers, bulwarks, spikes, or whatever may have been needed. Any tree except a tree which bore fruit. Moshé writes “for you will eat from it, [therefore] you shall not cut it down..” The eating of the fruit of the trees noted here may have been during battle, but it would also be in the future – to ensure produce for the new settlers. A Law not noted here, but applicable, is that when a fruit tree is planted, it is 5 full harvests before the fruit can freely be used for food – so saving the fruit trees eliminated such a waiting period.
“The Law of Eglah-Arufah”
Our overview of Parsha Shof’tim is brought to a close by one of the strangest Laws on the books. Yet, at the same time, it illustrates the responsibility of every Jewish person, from slave to leader, in their day to day ventures. The Law is known as the “Law of the Eglah-Arufah”. It reminds me of the movie of a few years back – “Bon Cop, Bad Cop” – the story of an investigation into the death of man who ‘fell from the skies - landing on, and nearly being severed by - the border crossing sign between Ontario and Quebec.
The Law of Eglah-Arufah deals with the mysterious death of a traveller and stranger whose body is found in the ‘wilderness’ between two cities. The point of the Law is that cities and their inhabitants have a responsibility to all mankind – even the stranger who has passed through their gates. The Law requires that five prominent leaders of the Great Sanhedrin [in Yerushalayim] are to come out to the site where the body has been found. It is their responsibility to measure the distance to the cities around. They will then declare the responsibility lies with the court leaders of the city closest. The Cohenim from that city, will conduct a ceremony involving a heifer which is to be slaughtered in a valley too harsh and barren to be used for cultivated growth. Joining with the officials of that closest city, [ who, in a manner, are standing in for the residents and leaders of all the surrounding cities] the Cohenim and other officials will wash their hands over the heifer and declare: “This blood was not shed by our hands, nor have we seen who did it. Adonai, forgive your people Isra’el, whom you redeemed; do not allow innocent blood to be shed among your people Isra’el.” In this way the city’s people are forgiven for the blood shed by the stranger.
What is significant about this Law is that it illustrates the responsibility of each city’s inhabitants to care for others – even wayward strangers who come into their towns and cities. There is a responsibility to feed, and give shelter indeed – but in the case , for instance, of one looking for directions, your duty lies not simply in telling them how to go, but to go with them and insure their safety along the way at least as far as half way to the destination they seek, or at a minimum the next city. [How different things would be in today’s world if people took such a caring attitude toward others.] The further purpose of this Law, is that through the Divine forgiveness of G-d, and the accompanying atonement for the innocent city dwellers, the Pursuit of Righteousness is preserved.
* * *
Having now completed our overview of Parsha 48, let us return to the answers which Elohim provides – through Moshé – as to how the people will be constantly guided by Prophets sent on His behalf. The passage in question is found at Chapter 18:9 through 22. The under-lying factor here, once again, is the knowledge which Elohim has of His people and of their needs. G-d knows we have an in-dwelling need to know our future, even though we all also realize that in most cases we can do nothing about what is coming our way. Somehow, we seem to think that if we know what is coming we can, at a minimum, be ready for it and deal with it better. To illustrate how engrained this need is, let me say that recently it was my turn to look after the household laundry. I awoke in the morning knowing I had a duty to perform. The first thing I did was to check the weather broadcast to see what the day held temperature, wind and precipitation wise. When I found it was to be warm and clear, I proceeded to the laundry room. Our need to have control over our lives is just this subtle. Our desire, our ‘need’ to know the future, is nothing more than wanting that same control. We want to have self-determination over what we do and how we do it – but in a sense, this is both rebellion against Elohim and idolatry which raises up our ‘selves’ as our god. We have to learn and trust ‘on faith’ that Adonai has our best interests in mind, and then place our need for control into His hands.
The Good News that Elohim has for B'nei Yisra'el, is accompanied first by what is called a Negative Law, a warning, prohibiting certain actions on their part; [a ‘Thou Shalt Not…” type Law]. Moshé tells the people: “When you enter the Land Adonai your G-d is giving you, you are not to learn how to follow the abominable practices of those nations. There must not be found among you anyone who makes his son or daughter pass through fire, a diviner, a soothsayer, an enchanter, a sorcerer, a spell-caster, a consulter of ghosts or spirits, or a necromancer [a person who consults the dead].” Recall again, that these are the actions of the ‘present’ inhabitants of the land of the Kena’ani. These are pagan means of learning about what is coming. [While most people who offer these services – and yes they are still around today – are charlatans and fakes, using trickery and generalities to convince the naïve ‘customer’, some do have real power, but it is power which comes from, what Obi Wan would call the dark side – from Satanic power, from sorcery and from illicit means of knowing the future. At the very best, these people would be considered (in Moshé’s time, and in our own) as ‘false prophets’.] B'nei Yisra'el was called, from the beginning, to be in tune with Adonai, and to seek guidance from Him alone, to be involved only in the “Pursuit of Righteousness”. To consult the dark side is to turn away from Righteousness and from Elohim, and thus from His blessings reserved for the faithful.
Moshé continues – “whoever does these things is detestable to Adonai, and because of these abominations, Adonai Your G-d is driving them [the Kena’ani, etc.] out ahead of you. You must be wholehearted with Adonai your G-d.” (18:12,13 CJB)
Our overview of Parsha Shof’tim is brought to a close by one of the strangest Laws on the books. Yet, at the same time, it illustrates the responsibility of every Jewish person, from slave to leader, in their day to day ventures. The Law is known as the “Law of the Eglah-Arufah”. It reminds me of the movie of a few years back – “Bon Cop, Bad Cop” – the story of an investigation into the death of man who ‘fell from the skies - landing on, and nearly being severed by - the border crossing sign between Ontario and Quebec.
The Law of Eglah-Arufah deals with the mysterious death of a traveller and stranger whose body is found in the ‘wilderness’ between two cities. The point of the Law is that cities and their inhabitants have a responsibility to all mankind – even the stranger who has passed through their gates. The Law requires that five prominent leaders of the Great Sanhedrin [in Yerushalayim] are to come out to the site where the body has been found. It is their responsibility to measure the distance to the cities around. They will then declare the responsibility lies with the court leaders of the city closest. The Cohenim from that city, will conduct a ceremony involving a heifer which is to be slaughtered in a valley too harsh and barren to be used for cultivated growth. Joining with the officials of that closest city, [ who, in a manner, are standing in for the residents and leaders of all the surrounding cities] the Cohenim and other officials will wash their hands over the heifer and declare: “This blood was not shed by our hands, nor have we seen who did it. Adonai, forgive your people Isra’el, whom you redeemed; do not allow innocent blood to be shed among your people Isra’el.” In this way the city’s people are forgiven for the blood shed by the stranger.
What is significant about this Law is that it illustrates the responsibility of each city’s inhabitants to care for others – even wayward strangers who come into their towns and cities. There is a responsibility to feed, and give shelter indeed – but in the case , for instance, of one looking for directions, your duty lies not simply in telling them how to go, but to go with them and insure their safety along the way at least as far as half way to the destination they seek, or at a minimum the next city. [How different things would be in today’s world if people took such a caring attitude toward others.] The further purpose of this Law, is that through the Divine forgiveness of G-d, and the accompanying atonement for the innocent city dwellers, the Pursuit of Righteousness is preserved.
* * *
Having now completed our overview of Parsha 48, let us return to the answers which Elohim provides – through Moshé – as to how the people will be constantly guided by Prophets sent on His behalf. The passage in question is found at Chapter 18:9 through 22. The under-lying factor here, once again, is the knowledge which Elohim has of His people and of their needs. G-d knows we have an in-dwelling need to know our future, even though we all also realize that in most cases we can do nothing about what is coming our way. Somehow, we seem to think that if we know what is coming we can, at a minimum, be ready for it and deal with it better. To illustrate how engrained this need is, let me say that recently it was my turn to look after the household laundry. I awoke in the morning knowing I had a duty to perform. The first thing I did was to check the weather broadcast to see what the day held temperature, wind and precipitation wise. When I found it was to be warm and clear, I proceeded to the laundry room. Our need to have control over our lives is just this subtle. Our desire, our ‘need’ to know the future, is nothing more than wanting that same control. We want to have self-determination over what we do and how we do it – but in a sense, this is both rebellion against Elohim and idolatry which raises up our ‘selves’ as our god. We have to learn and trust ‘on faith’ that Adonai has our best interests in mind, and then place our need for control into His hands.
The Good News that Elohim has for B'nei Yisra'el, is accompanied first by what is called a Negative Law, a warning, prohibiting certain actions on their part; [a ‘Thou Shalt Not…” type Law]. Moshé tells the people: “When you enter the Land Adonai your G-d is giving you, you are not to learn how to follow the abominable practices of those nations. There must not be found among you anyone who makes his son or daughter pass through fire, a diviner, a soothsayer, an enchanter, a sorcerer, a spell-caster, a consulter of ghosts or spirits, or a necromancer [a person who consults the dead].” Recall again, that these are the actions of the ‘present’ inhabitants of the land of the Kena’ani. These are pagan means of learning about what is coming. [While most people who offer these services – and yes they are still around today – are charlatans and fakes, using trickery and generalities to convince the naïve ‘customer’, some do have real power, but it is power which comes from, what Obi Wan would call the dark side – from Satanic power, from sorcery and from illicit means of knowing the future. At the very best, these people would be considered (in Moshé’s time, and in our own) as ‘false prophets’.] B'nei Yisra'el was called, from the beginning, to be in tune with Adonai, and to seek guidance from Him alone, to be involved only in the “Pursuit of Righteousness”. To consult the dark side is to turn away from Righteousness and from Elohim, and thus from His blessings reserved for the faithful.
Moshé continues – “whoever does these things is detestable to Adonai, and because of these abominations, Adonai Your G-d is driving them [the Kena’ani, etc.] out ahead of you. You must be wholehearted with Adonai your G-d.” (18:12,13 CJB)
Now, HaShem offers the Good News to all Yisra’el, and to all who turn to Him for direction. Moshé reports to the listening crowd: “Adonai will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him [Him?]; just as when you were assembled at Horev [Sinai] and requested Adonai your G-d, ‘Don’t let me hear the voice of Adonai my G-d anymore, or let me see this great fire ever again; if I do, I will die!” (cf.: Sh’mot 20:18-21) Moshé is saying that Adonai cares deeply enough for Yisra’el to send prophets to lead them and to carry His Divine messages, but He is also sensitive to their weaknesses. The prophets will act, as Moshé has done for forty years, as the intermediary between G-d and B'nei Yisra'el and all the believing community, those involved in the faithful “Pursuit of Righteousness”. Then, in order to drive the message home, Moshé repeats the promise: “Adonai said to me…’I will raise up for them a prophet like you [i.e.: like Moshé] from among their kinsmen. I will put my words in his [His?] mouth, and he [He?] will tell them everything I order him [Him?].
Adonai has fulfilled this promise many times over. The history of B'nei Yisra'el is the story of how HaShem sent leaders – commanders (like Y’hoshua); Shof’tim (such as D’vorah, Gid’on or Shimshon (Samson); Kings (like Sha’ul, David or Shlomo [Solomon] and others who followed) and through out all these there times there were the Prophets (men like Sh’mu’el / Samuel or Natan / Nathan, or Yesha’yahu, Yirmeyahu, Yechezk’el (Ezekiel) and Dani’el and many others. In their commentaries on the passage under our scope at present, the sages point to the prophets of Pre and Post King David as the fulfillment of Adonai’s promise – just as I have done above. In doing so, they make a small but significant change to the Word of G-d in Torah, however.
The title to the commentary states: “G-d sends His prophets to Israel.” They go on to declare: “G-d assured the Jews that they need not fear the efforts of sorcerers, because Isra’el’s destiny is far above anyone’s ability to harm them. (Sforno). Furthermore, … G-d reassured them that He would send them prophets.” And a little later, in reference to the phrase “From your midst,… like me”, the sages state: “Moshé told the nation that just as he was one of them, so G-d would designate future prophets from among the people to bring them His word” and that the Spirit (and thus power) of Elohim would “rest only upon members of Isra’el.”
I am [normally] not one to argue with the Sages and other scholars who have spent a life-time studying Scripture regarding the interpretation of Torah,. However on this one “small but significant” point, I must call for [and provide] some explanation.
The difficulty lies in the making plural of the word Navi, or Prophet. In the text it is clearly singular. To be certain, I consulted a friend, an expert in the Hebrew language, about this. He who wrote back that; “[the phrase is] ‘I will set up a prophet for them from among their brothers like you, and I will put My words into his mouth, and he will speak to them all that I command him’. The Hebrew, in transliteration is, Navi Akim Lahem… which unambiguously means: A Prophet I will establish for them. Navi is singular (Ha Navi means: the prophet). The plural would be Nevi’im”
As you can see however, from the above note, that the commentary on the promise introduces the pluralization of the Hebrew “Navi”. The Sages, and commentators are looking only at the immediate fulfillment of the prophecy, and pointing to those prophet(s) who came during the reign of the many kings of Isra’el – (and thanks be to Adonai for sending them)! I have no problem that this is a fulfillment of the Prophecy – at least in part. However, what I have learned about Prophecy is that it is often deeper than one might think. I believe, with all my heart and soul and mind, that the fact that the Hebrew is Navi, and not Nevi’im, is extremely important.
In Biblical prophecy, there is such a thing as “The Law of Double Fulfillment”, or the Law of Transparency” or “Foreshortening”. When we drive across the prairies of Canada toward the western mountains, we look ahead and we see the foothills before us. Beyond that, rising in their splendour, we also see the snow covered peaks of the “Rockies”. From our vantage point, we have no idea how far away the Rockies are, or what we may encounter in the space between the Foothills and the mountains. This is how the prophets ‘see’ things.
Adonai has fulfilled this promise many times over. The history of B'nei Yisra'el is the story of how HaShem sent leaders – commanders (like Y’hoshua); Shof’tim (such as D’vorah, Gid’on or Shimshon (Samson); Kings (like Sha’ul, David or Shlomo [Solomon] and others who followed) and through out all these there times there were the Prophets (men like Sh’mu’el / Samuel or Natan / Nathan, or Yesha’yahu, Yirmeyahu, Yechezk’el (Ezekiel) and Dani’el and many others. In their commentaries on the passage under our scope at present, the sages point to the prophets of Pre and Post King David as the fulfillment of Adonai’s promise – just as I have done above. In doing so, they make a small but significant change to the Word of G-d in Torah, however.
The title to the commentary states: “G-d sends His prophets to Israel.” They go on to declare: “G-d assured the Jews that they need not fear the efforts of sorcerers, because Isra’el’s destiny is far above anyone’s ability to harm them. (Sforno). Furthermore, … G-d reassured them that He would send them prophets.” And a little later, in reference to the phrase “From your midst,… like me”, the sages state: “Moshé told the nation that just as he was one of them, so G-d would designate future prophets from among the people to bring them His word” and that the Spirit (and thus power) of Elohim would “rest only upon members of Isra’el.”
I am [normally] not one to argue with the Sages and other scholars who have spent a life-time studying Scripture regarding the interpretation of Torah,. However on this one “small but significant” point, I must call for [and provide] some explanation.
The difficulty lies in the making plural of the word Navi, or Prophet. In the text it is clearly singular. To be certain, I consulted a friend, an expert in the Hebrew language, about this. He who wrote back that; “[the phrase is] ‘I will set up a prophet for them from among their brothers like you, and I will put My words into his mouth, and he will speak to them all that I command him’. The Hebrew, in transliteration is, Navi Akim Lahem… which unambiguously means: A Prophet I will establish for them. Navi is singular (Ha Navi means: the prophet). The plural would be Nevi’im”
As you can see however, from the above note, that the commentary on the promise introduces the pluralization of the Hebrew “Navi”. The Sages, and commentators are looking only at the immediate fulfillment of the prophecy, and pointing to those prophet(s) who came during the reign of the many kings of Isra’el – (and thanks be to Adonai for sending them)! I have no problem that this is a fulfillment of the Prophecy – at least in part. However, what I have learned about Prophecy is that it is often deeper than one might think. I believe, with all my heart and soul and mind, that the fact that the Hebrew is Navi, and not Nevi’im, is extremely important.
In Biblical prophecy, there is such a thing as “The Law of Double Fulfillment”, or the Law of Transparency” or “Foreshortening”. When we drive across the prairies of Canada toward the western mountains, we look ahead and we see the foothills before us. Beyond that, rising in their splendour, we also see the snow covered peaks of the “Rockies”. From our vantage point, we have no idea how far away the Rockies are, or what we may encounter in the space between the Foothills and the mountains. This is how the prophets ‘see’ things.
This photograph is the one mentioned in the present paragraph. The white water tower is right on the horizon, about 2/3 of the way from the left side of the picture. It is, in fact, 26 Km from the bridge on which I am standing to take the photo.
As a personal illustration of this effect, I once stood on the bridge by way of which Highway 9 crosses over Highway 400 north of Toronto. I was looking west, and on the horizon I could see a tall, white Water tower. I took a photograph to show how close it actually looked. I then drove toward the water tower. In the process, I drove through part of the Holland Marsh, a rich vegetable growing area of low-lying land. I could see that from the bridge before I began to drive, and so I knew it was coming. Later, I rose up a gentle hill, turned some small corners and encountered a cross-road with stop-lights. (this I had not seen from the bridge). To my left was the town of Schomberg. I had not seen that from the bridge either. I drove on through gently rolling terrain, thinking that perhaps I could have seen some of the high ground, but certainly not the valleys – and in the valleys any fortune, or misfortune, could have occurred. Events, or let’s call them ‘interruptions’ which I could not have foreseen. After driving almost exactly 13 Km, I came to the highest of the rises. I stopped and took 2 more pictures – one looking back to the east in which I could see the bridge over the 400, and one looking west which still showed the water tower in the distance. While I was there, a whole convoy of trucks and cars passed me, headed west. They sank into a valley, and rose up a small hill then disappeared again into a further valley. They were totally hidden from my sight and I wondered if I would see them again. I continued on my way west again, rising falling and rising again. I encountered a second major cross road, with stop-lights which I had not noticed from either of my vantage points earlier. After driving a further 13 Km from the highpoint of land, I came to a crossroad. I could no longer see the water tower for trees, but I knew roughly where it was. I drove up a small side road and discovered it, just beyond 26 Km distant from highway 400.
All this to illustrate my point about prophecy in Scripture – a prophet may have revealed to him (or her) something close by (in time) and something far off (in time) which can appear to be juxtaposed – seeming to be one thing, and yet, analysis shows that it is two things – actually separated by great periods of travel, or – more likely – periods of time. The concept of ‘transparency’ noted above indicates that we can sometimes look ‘through’ the immediate event and see, at the same time in our vision, a distant event, and make the mistake of combining the events as one future event. I think this is what has happened in the commentary by the sages who are interpreting Moshé’s promise. I believe, as do many Messianic and New Testament believers, that the Prophet promised, the one “like Moshé”, is far greater than those whom G-d did certainly raise up to guide B'nei Yisra'el in the immediate future. I believe the prophecy refers to the coming Messiah, the one who, like Moshé would lead all Isra’el, and all believers, into the final Promised Land, the Kingdom of Elohim which He has established for us ‘in’ eternity. I believe it is important that we understand the singularity of “Navi” in this promise, and accept it for what it clearly and truly is.
And it is precisely because of this singularity of the Prophet, the Navi, who is to come [again] – who has come once in the physical reality of Y’shua of Natzeret, and who will return as the victorious and triumphant Messianic King when the time is right in G-d’s plan, that necessitates our own “Pursuit of Righteousness”.
Our “Pursuit of Righteousness” is our endeavouring to live life on the straight and narrow. Just as Moshé instructed B'nei Yisra'el to avoid the pitfalls of the nations they were to oust when they entered the land, so we too, must struggle daily, nay hourly, to keep ourselves from the practices of the enemy. The “Pursuit of Righteousness” is our travelling along the highway, seeking the water tower we have seen, staying clear of the valleys and sinkholes, climbing and falling, it’s true, but climbing again until we arrive at our destination. To go astray into realms which are unG-dly for us is no different than what Moshé has instructed the people under his leadership – do not do what the pagans have done, avoid sorcery, avoid pagan rituals, and new-age attractions, steer clear of promises of easy gain which involve walking in darkness, have naught to do with divination and witch-craft, fortune-telling and false prophecies.
A recent note from a source I have speaks about the city of Sardis. The passage is recorded in the last book of Scripture, “The Revelation of Y’shua the Messiah given to Yochanan”, chapter 3 reads: “…remember what you received and heard, and obey it, and turn from your sin! For if you don’t wake up, I will come like a thief; and you don’t know at what moment I will come upon you. Nevertheless, you do have a few people in Sardis who have not soiled their clothes; and they will walk with me, clothed in white, because they are worthy. He who winds the victory will, like the, be dressed in white clothing; … I will acknowledge him individually before my Father and before His angels. Those who have ears, let the hear what the Spirit is saying to the Messianic Communities.” (3:3-6)
My friend continues to write: “the Book of Revelation, and its author, seem to be positively pre-occupied with the central idea of Israelite Purity we repeatedly see this commitment to purity throughout [the text]… it is hardly surprising that it has a high concern for ritual purity since this was central to Israelite society as a whole.” Throughout the history of Israel, it was when the nation had turned away from Elohim, and sunk into pagan idolatry and unrighteousness, that the prophets came. By the same token, it was at a time when Temple worship had eroded and become corrupted by foreign influence and internal misdirection, that Y’shua came the first time. He came to call His people back to Righteousness, to urge them to follow His example of Righteousness, and the keeping of the Law - not as a means to salvation, but as a guideline to Purity and Faith in the Eternal One who alone can award Forgiveness and Life Everlasting. Like the people of Sardis, like B'nei Yisra'el gathered at the foot of Moshé and the area of Beth P’or, we are called to keep pure and righteous every day. Instead of going about holis bolis, searching for answers in all the wrong places, we need to cling to the Teaching of Holy Scripture, and to the example of G-d’s holiest of prophets.
All this to illustrate my point about prophecy in Scripture – a prophet may have revealed to him (or her) something close by (in time) and something far off (in time) which can appear to be juxtaposed – seeming to be one thing, and yet, analysis shows that it is two things – actually separated by great periods of travel, or – more likely – periods of time. The concept of ‘transparency’ noted above indicates that we can sometimes look ‘through’ the immediate event and see, at the same time in our vision, a distant event, and make the mistake of combining the events as one future event. I think this is what has happened in the commentary by the sages who are interpreting Moshé’s promise. I believe, as do many Messianic and New Testament believers, that the Prophet promised, the one “like Moshé”, is far greater than those whom G-d did certainly raise up to guide B'nei Yisra'el in the immediate future. I believe the prophecy refers to the coming Messiah, the one who, like Moshé would lead all Isra’el, and all believers, into the final Promised Land, the Kingdom of Elohim which He has established for us ‘in’ eternity. I believe it is important that we understand the singularity of “Navi” in this promise, and accept it for what it clearly and truly is.
And it is precisely because of this singularity of the Prophet, the Navi, who is to come [again] – who has come once in the physical reality of Y’shua of Natzeret, and who will return as the victorious and triumphant Messianic King when the time is right in G-d’s plan, that necessitates our own “Pursuit of Righteousness”.
Our “Pursuit of Righteousness” is our endeavouring to live life on the straight and narrow. Just as Moshé instructed B'nei Yisra'el to avoid the pitfalls of the nations they were to oust when they entered the land, so we too, must struggle daily, nay hourly, to keep ourselves from the practices of the enemy. The “Pursuit of Righteousness” is our travelling along the highway, seeking the water tower we have seen, staying clear of the valleys and sinkholes, climbing and falling, it’s true, but climbing again until we arrive at our destination. To go astray into realms which are unG-dly for us is no different than what Moshé has instructed the people under his leadership – do not do what the pagans have done, avoid sorcery, avoid pagan rituals, and new-age attractions, steer clear of promises of easy gain which involve walking in darkness, have naught to do with divination and witch-craft, fortune-telling and false prophecies.
A recent note from a source I have speaks about the city of Sardis. The passage is recorded in the last book of Scripture, “The Revelation of Y’shua the Messiah given to Yochanan”, chapter 3 reads: “…remember what you received and heard, and obey it, and turn from your sin! For if you don’t wake up, I will come like a thief; and you don’t know at what moment I will come upon you. Nevertheless, you do have a few people in Sardis who have not soiled their clothes; and they will walk with me, clothed in white, because they are worthy. He who winds the victory will, like the, be dressed in white clothing; … I will acknowledge him individually before my Father and before His angels. Those who have ears, let the hear what the Spirit is saying to the Messianic Communities.” (3:3-6)
My friend continues to write: “the Book of Revelation, and its author, seem to be positively pre-occupied with the central idea of Israelite Purity we repeatedly see this commitment to purity throughout [the text]… it is hardly surprising that it has a high concern for ritual purity since this was central to Israelite society as a whole.” Throughout the history of Israel, it was when the nation had turned away from Elohim, and sunk into pagan idolatry and unrighteousness, that the prophets came. By the same token, it was at a time when Temple worship had eroded and become corrupted by foreign influence and internal misdirection, that Y’shua came the first time. He came to call His people back to Righteousness, to urge them to follow His example of Righteousness, and the keeping of the Law - not as a means to salvation, but as a guideline to Purity and Faith in the Eternal One who alone can award Forgiveness and Life Everlasting. Like the people of Sardis, like B'nei Yisra'el gathered at the foot of Moshé and the area of Beth P’or, we are called to keep pure and righteous every day. Instead of going about holis bolis, searching for answers in all the wrong places, we need to cling to the Teaching of Holy Scripture, and to the example of G-d’s holiest of prophets.
And why must we? I mean beyond the fact that it is the Desire of Adonai for us. Throughout the Scriptures, in the Torah, the Tenakh and in the Christian Scriptures as well, we read illustrations about the “Bride”. In Yesha’yahu 62:4bff, we read “For Adonai delights in you… as a young man marries a young woman,… as a bridegroom rejoices over the bride, your G-d will rejoice over you.” The Psalmist writes, in Psalm 45, of the queen who is the Royal bride, adorned in gold from Ofir, an illusion to the one who will marry the King of Yisra’el. And now, hear the words of Yirmeyahu, in chapter 2 of his prophecy to Yerushalayim: “The word of Adonai came to me: ‘Go and shout in the ears of Yerushalayim that this is what Adonai says: “I remember your devotion when you were young; how, as a bride, you loved me; how you followed me through the desert, through a land not sown…”’”
In the Newer Covenant we read the words of Yochanan the Gospeller who, in Chapter 3:29-30 writes of the Messiah Y’shua: “The bridegroom is the One who has the bride… the bridegroom’s friend… is overjoyed at the sound of the bridegroom’s voice..” Later, as he describes the revelation given to him, Yochanan would also write these words: “Let us rejoice and be glad! Let us give Him the glory! For the time has come for the wedding of the Lamb, and His Bride has prepared herself – fine linen, bright and clean [white linens] has been given her to wear.”
Clearly, the entirety of God’s Holy Word, refers to the Messiah as the Bridegroom, while those of the believing community grafted in to Yisra’el, and Yisra’el herself, are the Bride meant to be joined to Him forever. But Meshiach does not want a Bride that is soiled, and Bride that is not up to snuff. This is why we are to constantly be in Pursuit of Righteousness, we are to be Pure and Holy for Him. Not wishy-washy, going from one philosophy to another, from one creed to another, from things of the Light to the things of darkness. “Righteousness, Righteousness You Are To Pursue”, Moshé tells the people. Go for those qualities which are of Elohim, and discover the blessings which He has in store for you.
Another friend, the Rabbi of a Chabad synagogue in America, wrote this parable in his blog, and I will leave you with his words (I have his expressed permission). [Note: the square brackets in the following indicate my additions / alterations to Rabbi’s words, to make them applicable to the present audience.] In his illustration , He is responding to someone who told him that their soul was stirring and they were looking for something spiritual in their lives. In response, my Rabbi friend wrote: “I had a very hard time explaining to them that spiritual does not necessarily mean holy, and that true spiritual holiness [Righteousness] is found in the Torah. [I would include here, the Living Torah, as well]. For the uninitiated,” my friend continues, “the distinction between Torah spirituality and all the rest is hard to grasp.
“The way I describe it is that if someone is really thirsty they will drink anything. In that situation, even polluted water, or water that contains dangerous parasites or bacteria may seem better than nothing. But if someone finds clean, pure fresh water, then that is all they will drink. In the Parsha this week Moshé urges the Jewish people not to follow the ways of the former inhabitants of the land, who would consult magicians and sorcerers and necromancers and psychics. Instead, he says, G-d will appoint prophets who will give us the true word of HaShem and to whom we should listen. Rambam and other sages talk at great length about how we can tell the difference between a true prophet and a charlatan…. So when I hear from [people] that there is this or that spiritual movement that they have become interested in, usually because their … education was very dry and unspiritual, it is upsetting that they haven’t had a chance to taste the clean water and feel the need to go elsewhere…. It is our responsibility to show our youth [for instance] that the greatest treasure is right here [under their noses] the most pure and holy waters of spirituality are found in [G-d’s Holy word] the Torah, [The Tenakh, and yes, in the Newer Covenant as well]. We must not be afraid to give our children [and all who pursue Righteousness] a taste of the depth and beauty of [G-d’s Word in its wholeness]. This is our only hope to keep them from searching in all those other places. And if they do, with the right education, they will immediately be able to see recognize the authenticity of our heritage.” [and, Baruch HaShem, turn away from the counterfeit].
Shavua Tov!! - Have a Great Week!!
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In the Newer Covenant we read the words of Yochanan the Gospeller who, in Chapter 3:29-30 writes of the Messiah Y’shua: “The bridegroom is the One who has the bride… the bridegroom’s friend… is overjoyed at the sound of the bridegroom’s voice..” Later, as he describes the revelation given to him, Yochanan would also write these words: “Let us rejoice and be glad! Let us give Him the glory! For the time has come for the wedding of the Lamb, and His Bride has prepared herself – fine linen, bright and clean [white linens] has been given her to wear.”
Clearly, the entirety of God’s Holy Word, refers to the Messiah as the Bridegroom, while those of the believing community grafted in to Yisra’el, and Yisra’el herself, are the Bride meant to be joined to Him forever. But Meshiach does not want a Bride that is soiled, and Bride that is not up to snuff. This is why we are to constantly be in Pursuit of Righteousness, we are to be Pure and Holy for Him. Not wishy-washy, going from one philosophy to another, from one creed to another, from things of the Light to the things of darkness. “Righteousness, Righteousness You Are To Pursue”, Moshé tells the people. Go for those qualities which are of Elohim, and discover the blessings which He has in store for you.
Another friend, the Rabbi of a Chabad synagogue in America, wrote this parable in his blog, and I will leave you with his words (I have his expressed permission). [Note: the square brackets in the following indicate my additions / alterations to Rabbi’s words, to make them applicable to the present audience.] In his illustration , He is responding to someone who told him that their soul was stirring and they were looking for something spiritual in their lives. In response, my Rabbi friend wrote: “I had a very hard time explaining to them that spiritual does not necessarily mean holy, and that true spiritual holiness [Righteousness] is found in the Torah. [I would include here, the Living Torah, as well]. For the uninitiated,” my friend continues, “the distinction between Torah spirituality and all the rest is hard to grasp.
“The way I describe it is that if someone is really thirsty they will drink anything. In that situation, even polluted water, or water that contains dangerous parasites or bacteria may seem better than nothing. But if someone finds clean, pure fresh water, then that is all they will drink. In the Parsha this week Moshé urges the Jewish people not to follow the ways of the former inhabitants of the land, who would consult magicians and sorcerers and necromancers and psychics. Instead, he says, G-d will appoint prophets who will give us the true word of HaShem and to whom we should listen. Rambam and other sages talk at great length about how we can tell the difference between a true prophet and a charlatan…. So when I hear from [people] that there is this or that spiritual movement that they have become interested in, usually because their … education was very dry and unspiritual, it is upsetting that they haven’t had a chance to taste the clean water and feel the need to go elsewhere…. It is our responsibility to show our youth [for instance] that the greatest treasure is right here [under their noses] the most pure and holy waters of spirituality are found in [G-d’s Holy word] the Torah, [The Tenakh, and yes, in the Newer Covenant as well]. We must not be afraid to give our children [and all who pursue Righteousness] a taste of the depth and beauty of [G-d’s Word in its wholeness]. This is our only hope to keep them from searching in all those other places. And if they do, with the right education, they will immediately be able to see recognize the authenticity of our heritage.” [and, Baruch HaShem, turn away from the counterfeit].
Shavua Tov!! - Have a Great Week!!
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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 personal 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 Sources for which I am grateful:
http://www.bible-history.com/maps/canaanite_nations.html
http://www.gcfweb.org/institute/prophet/overview-2.html
http://www.gcfweb.org/institute/prophet/overview-3.html
And
Lizorkin-Eysenberg, Dr. Eli, “The Jewish Purity in the City of Sardis” Dean of the Faculty of the Jewish Studies
eTeacherBiblical, Israel Institute of Language, History and Holy Land Studies, 2015
Levin, R., “Shof’tim” Chabbad of Palo Alto, CA., 2015
==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ====
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the personal 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 Sources for which I am grateful:
http://www.bible-history.com/maps/canaanite_nations.html
http://www.gcfweb.org/institute/prophet/overview-2.html
http://www.gcfweb.org/institute/prophet/overview-3.html
And
Lizorkin-Eysenberg, Dr. Eli, “The Jewish Purity in the City of Sardis” Dean of the Faculty of the Jewish Studies
eTeacherBiblical, Israel Institute of Language, History and Holy Land Studies, 2015
Levin, R., “Shof’tim” Chabbad of Palo Alto, CA., 2015
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