Category Archives: Commandments Express

5769, Commandments Express, Exodus, Mishpatim, Parsha, Uncategorized

Commandments Express: Meat and Potatoes

February 19, 2009 bentzis 2 Comments

Commandments Express: Meat and Potatoes

After giving the Ten Commandments, God relays a whole host of commandments in bullet-like fashion, in a variety of areas.

I’ll divide them into the following four broad categories:

– Slavery and Marriage

– The Justice System

– Be Nice. Be Fair

– God: A Jealous Lover

Slavery and Marriage

Having recently freed the Jewish people from slavery and provided them with a basic foundation of commandments, God picks as the very first set of detailed commandments the need to be sensitive to slaves.

While the Torah did not ignore the highly prevalent institution of slavery, it was highly innovative in terms of giving them basic human rights and recognizing their deprived situation. “To fulfill the laws pertaining to a Jewish slave” [Commandment #42] is a broad enactment that infuses this otherwise difficult reality with dignity, care and eventual self-sufficiency for the slave involved.

Slavery for women in the Torah has an entirely different connotation. It is classically relevant for young girls, for the express purpose of leading to bona fide marriage. “For the master of a Jewish maidservant to either take her for a wife or give her to his son for a wife” [Commandment #43] defines female “slavery” as exclusively a prelude to marriage. This would typically be an arranged contract between a poor or destitute father of the bride with a wealthier perspective husband or father-in-law. The Torah however provides two specific clauses that protect and release the girl if a marriage will not be consummated.

– “For the master of a Jewish maidservant to redeem her if he or his son will not take her for a wife.” [Commandment #44]

– “The master of a Jewish maidservant cannot sell her to another man.” [Commandment #45]

As can be seen, the Jewish version of slavery, especially regarding women (who were the most exploited) is radically different than anything that existed in the ancient world, or even into modern times.

While on the topic of marriage, the Torah provides a broad command that applies to all brides: “Not to withhold food, clothing or marital relations.” [Commandment #46]

Except for this last commandment, the previous slavery-related ones do not apply in current times.

The Justice System

The following long stretch of commandments (from number 47 until 62) presumes the existence of a strong judicial system able to enforce Torah-mandated law. Many of the punishments, especially corporal and capital punishment were only used in a society where court-induced punishment would have a deterrent effect. Even when the Great Sanhedrin or Beit Din (the ancient Jewish Supreme Court) was active, they discontinued many of the harsher punishments when the feeling was that certain crimes were rampant.

There were four different execution methods for different crimes, two of which are included in this section:

– “For the Beit Din to execute by strangulation those who deserve it according to the Torah.” [Commandment #47]

– “Not to strike one’s father or mother.” [Commandment #48] This still applies today, though formerly was punishable by execution.

– “For the Beit Din to penalize with fines one who injures his fellow-man.” [Commandment #49]

– “For the Beit Din to execute by decapitation those who deserve it according to the Torah.” [Commandment #50]

– “For the Beit Din to judge the case of a damaging ox, whether it injured a man or damaged property.” [Commandment #51]

– “Not to eat the meat of an ox sentenced to death, even if it was properly slaughtered.” [Commandment #52]

– “For the Beit Din to judge cases of damages or injuries caused by someone who dug a pit, ditch or cave in a hazardous area.” [Commandment #53]

– “For the Beit Din to judge cases of a thief who stole from people without their knowing.” [Commandment #54]

– “For the Beit Din to judge cases of damages caused by someone’s domestic animal grazing or trampling.” [Commandment #55]

– “For the Beit Din to judge cases of damages caused by fire.” [Commandment #56]

– “For the Beit Din to judge cases of an unpaid guardian.” [Commandment #57]

– “For the Beit Din to judge cases between a plaintiff and a defendant.” [Commandment #58]

– “For the Beit Din to judge cases of a paid guardian.” [Commandment #59]

– “For the Beit Din to judge cases of the borrower of an item.” [Commandment #60]

– “For the Beit Din to judge cases of a seducer.” [Commandment #61]

– “Not to allow the practitioner of sorcery or witchcraft to live.” [Commandment #62]

This ends the judicial commandments for now. The progression is interesting, in that it starts with capital crimes, then deals with damages and injuries, theft, negligence, commercial relationships, borrowers, seducers and finally witches, which brings us back to capital punishment.

Be Nice. Be Fair

Having started the en masse redaction of commandments with sensitivity towards slaves and then development of the justice system, the Torah now addresses (commandments 63 until 85) sensitivity towards other oppressed groups – converts, widows, orphans, poor, sinners and even guilty defendants, and those that defend all of them, namely the courts and ultimately God. Most of the following commandments are considered applicable in our day and age:

– “Not to oppress a righteous convert with words.” [Commandment #63]

– “Not to wrong a righteous convert in matters of monetary value.” [Commandment #64]

– “Not to inflict suffering on any widow or orphan.” [Commandment #65]

– “To lend money to the poor of Jewry.” [Commandment #66]

– “Not to demand a borrower pay his debt when he cannot.” [Commandment #67]

– “To have no part in lending at interest.” [Commandment #68]

– “Not to curse a judge.” [Commandment #69]

– “Not to curse God.” [Commandment #70]

– “Not to curse a ruler of Israel.” [Commandment #71]

– “Not to alter the order of precedence of separating and giving tithes.” [Commandment #72]

– “To eat no animal with a mortal affliction.” [Commandment #73] – This would be directed to the poor person himself, who out of desperation would be tempted to eat from substandard meat.

– “For a judge not to hear one plaintiff when the other is not present.” [Commandment #74]

– “For the court not to accept testimony of a man of sin.” [Commandment #75] – Referring to public sinners of certain categories whose personality is considered less than trustworthy.

– “Not to impose the death penalty unless there is a majority of at least two judges who declare a guilty verdict.” [Commandment #76]

– “A judge should not merely follow the opinions of others, but should have his own clear understanding in giving a verdict.” [Commandment #77]

– “To follow the majority in laws of the Torah.” [Commandment #78]

– “Not to pity a poor man in a trial.” [Commandment #79]

– “To assist in unloading a domestic animal.” [Commandment #80]

– “For a judge not to pervert justice for a sinner because of his wickedness.” [Commandment #81]

– “For a Beit Din not to decide a guilty verdict on a capital case based on circumstantial evidence alone.” [Commandment #82]

– “For a judge to accept no bribe.” [Commandment #83]

– “To leave ownerless everything the land produces in the seventh year.” [Commandment #84]

– “To rest from work on the Sabbath”. [Commandment #85] – This is the flip side of Commandment #32: “Not to work on the Sabbath” (one prohibits working, the other commands rest). It also relates to the immediately preceding commandment of resting of the land on the seventh year, and is of greatest value to the poor.

God: A Jealous Lover

Having protected the interests of the downtrodden as well as defined in detail the relationship to and responsibilities of judges, God now defines in more detail (Commandments 86 to 94) additional specific aspects of the Jew’s relationship to God Himself. Almost like a jealous lover, God demands an exclusive worshipful relationship, gifts, visitation, and unique or even puzzling demonstrations of loyalty:

– “Not to swear in the name of an idol.” [Commandment #86]

– “To entice no one in Jewry to worship an idol.” [Commandment #87]

– “To go on a pilgrimage to the Holy Temple for the three festivals.” [Commandment #88]

– “Not to bring the Passover sacrifice while there is still leavened bread (chametz) in our possession.” [Commandment #89] – As perhaps the most important if not popular of the three festivals, the Torah adds some critical rules as to the Passover sacrifice.

– “The kohanim (priests) cannot leave the fats of the Passover sacrifice overnight without being burnt on the altar.” [Commandment #90]

– “To bring the first fruit that ripens on a tree (bikurim) to the Holy Temple and give it to the Kohen (priest).” [Commandment #91] – This typically coincides with the second of the three yearly pilgrimages, the summer Pentecost holiday (Shavuot).

– “To cook no meat with milk.” [Commandment #92] – There is no apparent direct link of this commandment to the others, though the meat versus milk command is declared in three different iterations in equally unexpected locations. It seems to be some general ubiquitous type of commandment that applies to our daily necessity to eat and probably defines more than almost anything else our daily and almost constant respect of God and His laws in a most practical and concrete fashion.

– “Not to make a treaty with idol worshippers.” [Commandment #93]

– “Not to settle idol worshippers in our land.” [Commandment #94]

Now that’s a set of laws

God has covered sensitivity to the weak and oppressed, established a judicial system, the interaction of the two and details as to the type of relationship He expects from the Jewish people. This is certainly a robust basis for the healthy functioning of a society. However God wants much more, and foremost is to be closer to the Jewish people.

The next set of commandments will deal with the setting up, operation and procedures whereby the Jewish people can have the closest physical connection to God – in the service of the Holy Temple.

5769, Commandments Express, Exodus, Parsha, Yitro

Commandments Express: Beginning with the Basics

February 12, 2009 bentzis Leave a comment

Commandments Express: Beginning with the Basics

The Jewish people have been released from the servitude of Egypt. They have begun, with God’s direction to gain independence and form an identity. Now God prepares to meet them in a pyrotechnic sound and light extravaganza, the likes of which have never been experienced before or after. At Mt. Sinai, God presents the famous Ten Commandments, which besides their global notoriety, can be considered a founding or basic set of commandments.

Beyond impressing upon the Jews His awesomeness, God commands it. “I am God, your God that took you out of Egypt”, demands believing there is a God [Commandment #25]. The flip side of belief in God is non-belief in any other divinity, hence a continuation of commandments that demonstrate ones non-belief:

– To entertain no thought that there is any other god [Commandment #26].

– To make no idol to worship [Commandment #27].

– Not to bow down and prostrate oneself to an idol [Commandment #28].

– Not to worship an idol in the accepted manner [Commandment #29].

Once we have the belief system in place, both on the positive side of believing in God and on the negative side of not believing or even remotely demonstrating acceptance or respect of false gods, we move on to the realm of action.

Perhaps the most primary aspect of action is actually speech. Here we continue demonstrating both our respect and allegiance to God, by not taking his name in vain [Commandment #30].

Next and still in the realm of speech, is consecrating what is probably the most fundamental and demonstrative exhibition of Judaism: the Sabbath and declaring it holy with words [Commandment #31].

Now that God has broached the subject of the Sabbath, the actual prohibition to work on the Sabbath follows [Commandment #32].

Once the primacy and exclusivity of God has been transmitted and the primacy of the Sabbath is in place, another fundamental commandment is pronounced – honoring ones father and mother [Commandment #33]. This completes the first “half” of the Ten Commandments (which aren’t really ten commandments but rather ten statements that incorporate more than one commandment each in some cases).

The first half of the Ten Commandments are traditionally considered those between Man and God (even honoring ones parents, as they are considered in a sense partners with God in creating their child). The second half deals with very basic concrete issues between Man and his fellow Man.

In terms of relationships between men, things don’t get more direct or basic than “Don’t kill” [Commandment #34].

Right after the commandment that deals with breaking the bonds of life, is the commandment that deals with breaking the bonds of family life: “Do not commit adultery” [Commandment #35]. This is perhaps the first commandment that introduces an obvious higher ethic in interpersonal relationships.

Another primal crime that leads to the breakdown of society is the heinous “Do not kidnap” [Commandment #36]. Society is broken down, not only by violent actions, but also by a violation of speech. “To give no false testimony” [Commandment #37] reflects such an issue.

The last of the Ten Commandments gets to perhaps the root of many societal ills. “Do not covet anything belonging to one’s fellow man” [Commandment #38].

Once the pivotal Ten Commandments have been imparted, God continues with commandments that are still somewhat related, but are now perhaps more nuanced and sophisticated.

Drawing on the commandment against idol worship, God commands “To make no image of a human being, even for ornamentation” [Commandment #39].

The main religious conduit of the day was the use of the altar for sacrificial offerings. As metal was used for sculpting stone, there is an aversion to using metal on altar stones to add any images. Simple unadulterated stones needed to be used. The command is fairly strict and prohibits building an altar out of stones that have even been touched by a metal instrument [Commandment #40].

While discussing the topic of the altar, the command of not ascending the Altar by steps is introduced [Commandment #41]. A ramp had to be built. Once God has revealed Himself to the Children of Israel in all His glory a resulting humility is a consequence. Ascending via smaller footsteps on a ramp rather than by striding on stairs, which might show more of ones legs (they wore flowing robes back then), would be a more appropriate sign of modesty and humility when approaching and encountering God.

God has now laid the foundation with this set of commandments. In the following section He gets in gear with a broad, long and detailed list of a range of commandments.

Beginning with the Basics -- Commandments

5769, Bo, Commandments Express, Exodus, Parsha, Uncategorized

Commandments Express: Independence and Identity

January 29, 2009 bentzis Leave a comment

New column on the Commandments

Several years ago, I put together what I thought was a really cool and interesting chart about the commandments. Everyone I showed it to was very impressed with it. I showed it to a couple of publishers. They also liked it very much, but didn’t know what to do with it: “It’s not a book” they explained.

After sitting in my drawer for a couple of years I decided to dust it off and start converting it into a book format, and slowly add a few comments to each section of the chart. Any and all input is appreciated.

Following is my initial effort which deals with the commandments of this weeks Torah reading:

Commandments Express – Independence and Identity

The very first commandment given to the fledgling Jewish nation, still in the clutches of Egyptian servitude is that of consecrating the New Moon and establishing their own independent calendar system [Commandment #4].

This is symbolic on many levels. The simplest explanation for this commandment’s prominence may be as a declaration of independence. The most direct implication of slavery, besides the obvious lack of freedom, is that time is not yours. Every second, every moment, must be accounted to one’s supervisors. God then instructs the children of Israel to make time their own. By determining and declaring the start of the new month, the Jewish people take possession of Time itself.

Having grounded the soon-to-be-freed nation in time, and with the Jews having made a metaphysical declaration of independence, the next step is a demonstration of freedom in an outright, very physical act of destructive and bloody rebellion.

The Jews are commanded to take the very animals that the Egyptians worship as Gods and slaughter them in an extremely public display of contempt, fearlessness and even superiority to their Egyptian masters [Commandment #5] – which became the Passover sacrifice.

The next series of commandments continue to deal with two different aspects of the Passover sacrifice. How to eat it [Commandments #6, 7, 8, 15, 16] and who may eat it [Commandments #13, 14, 17].

Now that the Jews have very symbolically declared freedom (God will soon do the practical emancipation), God is making two critical points.

One is that there is still the rule of law. In this case, divine law. Freedom from tyranny does not mean one can do whatever they want. Jews were freed for a purpose beyond their own ease and comfort. They were freed to serve God and become a beacon of light (whatever that entails) to the world. Serving God means following the commandments no matter how esoteric or detailed they may be.

The second point is one of definition. Who is a Jew? Who is a member of this newly identified tribe? Who can participate in this prototypical commandment? The answer is dependent on two different components. It is dependent on ones personal theological allegiance (a Jewish apostate is out), and on being circumcised (if you’re a man).

The next grouping of commandments order the consumption of Matzah on the first night of Passover [Commandment #10], but more extensively prohibits the eating, seeing or possession of any Hametz (leavened bread) throughout the entire Passover holiday [Commandments #9, 11, 12, 19, 20].

These commandments also contain a high level of symbolism. The Matzah is both to commemorate the night of Exodus, but it is also the antithesis of the fat, bloated leavened bread that we consume throughout the year.

During the celebration of our nations birth and independence, the elements of gastronomic comfort and even gluttony are spiritually poisonous to us. God is of the opinion that even seeing Hametz is harmful to a Jew during Passover.

Continuing nationhood is empty without a national memory. As such the highlight of the Passover Seder is the recounting of the Exodus [Commandment #21].

Directly connected to the Exodus, the final plague of the Death of the Egyptian firstborns, and to further highlight God’s unique relationship to Jewish people are the commandments of the firstborn [Commandments #18, 22, 23].

By all rights, apparently all firstborns should have been killed during the plague, including Jewish ones. By God actively protecting them during the plague, he in a sense “acquired” Jewish firstborns for His exclusive service. Jewish animals are also included. Typical sacrificial animals are brought as sacrifices, however for some reason the non-sacrificial donkey is included in the firstborn commandments. However, being non-sacrificial it needs to either be “swapped” for a lamb or killed if a swap is not affected.

All sacrificial commandments (and there are a lot) only apply when there is an active Temple in Jerusalem.

There is another commandment that is given after the night of Exodus but before the next series of commandments that start with the famous Ten Commandments.

The commandment is to restrict the distance one walks beyond a residential area on the Sabbath [Commandment #24].

One reason might be for practical considerations. The freed Jewish tribes were now on the march and camping in an orderly almost military-like organization. On the day of rest, God wanted to reinforce the need to stay together and the sense of community. It’s not the time for traveling or exploring beyond the boundaries. The Jewish people would need to stay close to each other in order to grow as a cohesive unit and be able to receive the next series of commandments as a unified nation.