Pensée juive sur Le Deutéronome 12:23

(1) Man is apt to sin for either of two reasons. Either he is overcome by physical temptation, or he subscribes to a faulty philosophy. In the latter event, his sin will be performed with dedication, since the sinner has become convinced that what he is doing is actually the will of the deity he worships. Warnings against this kind of sin must therefore be expressed in much stronger language than warnings against sins which are merely the result of weakness of the flesh, often only temporary. When warning against sins of the flesh, the Torah uses the term nefesh. When warning against aberrations due to intellectual misconceptions, the Torah uses the term ish, describing man's intellectual essence. The chapter dealing with immorality, incest etc. is introduced by a warning not to follow the lifestyle of the Egyptians, nor to adopt the lifestyle of the Canaanites. The former were more sophisticated, known for their intellect. Their physical corruption was rooted in a corrupt philosophy. The Canaanites, however were renowned for their physical prowess; their philosophy was only an outgrowth of their physical perversions. To counteract the former, the Torah says "observe My social laws, My philosophy, and keep My statutes." (in that order) Concerning the latter, the Torah says "keep My statutes and observe My social laws." (in that order) The purpose of the legislation is contained in the latter half of verse five, "that man shall perform them and live by them," meaning that we shall remain "human" only by observing Torah laws. The fact that the Torah stresses these practices as determining whether a person will retain the tzelem, the Divine image, which entitles him to the description Adam, human being in the true sense of the word, tells us that it is not the fundamental error of philosophy that requires the most urgent treatment. The errors stemming from physical urges require treatment on a priority basis. It is easier to disabuse the mind of ish of faulty reasoning, than to disabuse the nefesh, the physical essence of its urges. The repetition at the end of chapter eighteen, "for I am the Lord your G'd," is to impress upon us that we must observe this legislation not only out of fear of punishment, but because we appreciate the wisdom of the Creator revealed in this legislation. It is only in the next Parshah that the Torah addresses itself to many of the philosophic aberrations that we must avoid also.

It is written (Exodus 13) "Consecrate to Me every firstborn," and it is written (Exodus 13) "Therefore, I sacrifice," and the matter of Shabbat (Exodus 20) "For six days," and likewise the Sabbatical year and the release of slaves (Deuteronomy 15) "So that you may remember." And the commandments of Matzah and Maror, and the appointed festivals in the spring—the measurements, the firstfruits of wheat, and the offering brought before the Lord to express gratitude. And it is written (Deuteronomy 16) "Each person shall give as they are able, according to the blessing of the Lord your God that He has given you," give according to their means, as it says (1 Chronicles 29) "For everything comes from You, and from Your hand we have given to You." And He commanded (Exodus 23) "They shall not dwell in your land," and the reason is lest they lead you astray. And it is written elsewhere (Deuteronomy 20) "You shall not let any living thing live," so that they will not teach you to imitate them, and likewise for intermarriage with the nations and taking their daughters, and the reason (Exodus 34) "And they will lead your children astray." And it is said on Shabbat (Exodus 23) "So that your ox and your donkey may rest, and your servant's son and the stranger may be refreshed by your cessation of work." And the reason (Genesis 9) "Whoever sheds the blood of man, by man shall his blood be shed, for in His image God made man." And (Deuteronomy 24) "You shall not oppress a hired worker who is poor and needy, whether he is your brother or a stranger," for he is a soul to be cherished. And the reason is mentioned (Leviticus 25) "And she has no child, and returns to her father's house, as in her youth." And during the festival of Sukkot (Leviticus 23) "So that your generations may know," and the reason (Leviticus 25) "You shall not sell land permanently, for the land is Mine," and likewise (Leviticus 25) "For the children of Israel are servants to Me," and the reason (Exodus 21) "They shall not be sold as slaves are sold." And He commanded to sound the trumpets for the burnt offering, to serve as a remembrance, as they are sounded in war, as in (Psalms 47) "God has ascended amid shouting." And the tzitzit (fringes) (Numbers 15) "So that you may remember and perform all My commandments," as you see them at all times, and thus "You shall tie them and inscribe them." And it mentioned regarding (Numbers 25) the incident with the Midianites, which had two reasons: one was the matter of Peor, and the other was the scheme they devised to bring further harm to the Israelites through the seduction of the daughter of their leaders. And the reason is mentioned (Deuteronomy 23) "You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, for you were a stranger in his land," and the reason for the Ammonites and Moabites is that they did not offer you bread and water when you came out of Egypt, and furthermore, Balak was rewarded for his intent to harm you. And the reason is mentioned (Deuteronomy 17) "He shall not multiply wives for himself, so that his heart does not turn away; nor shall he greatly multiply silver and gold for himself," and it is also mentioned (Deuteronomy 17) "Nor shall he return the people to Egypt." And the reason for the Levirate marriage (Deuteronomy 25) is to carry on the family name, so that the children of Israel inherit their fathers' portion, and the reason (Deuteronomy 6) "What are the testimonies and statutes that the Lord our God commanded you?" is because we were servants in Egypt, and He redeemed us, and we are obligated to listen to His voice, as He has done this goodness for us, and furthermore (Deuteronomy 6) "And righteousness will be for us." And the reason for the Sabbatical year (Exodus 23) is that the poor of your people may eat, and the reason (Exodus 23) "You shall not make a covenant with them" is because the Levite has no portion or inheritance with you, for he serves the honored Lord, and the reason (Exodus 18) "The first of your grain, which is the best of it, you shall bring to the Lord, and it shall be a blessing for you" is that the Lord chose to pray for you with it, as in (Leviticus 22) "And Aaron lifted up his hands." And the reason (Deuteronomy 19) for the three cities is lest the avenger of blood pursue the manslayer and shed innocent blood, and the reason for execution and the remaining (Deuteronomy 17) is so that they will hear and fear and not continue to do evil, and the reason (Deuteronomy 20) "You shall not destroy its trees" is that man is like a tree of the field. And the reason for the prohibition of a fence around the roof (Exodus 22) is "You shall not put blood in your house," and the reason is "Lest the fullness of the bloodshed come upon you." The reason for mixed fabrics (Deuteronomy 22) is because everything should return to its sanctity, as explained by Rabbi Menachem Sefardi. The reason for killing the young bird (Deuteronomy 22) is when the young girl does not cry out in the city, indicating that she consented to the act, and it occurred outside the city, as when a man rises against his neighbor where no one sees him. The reason for the obligation of leaving the corner of the field (Deuteronomy 15) is because the Lord has called upon you, and the reason for loving the stranger (Deuteronomy 10) is because you were strangers in the land of Egypt. The reason for the laws concerning the orphan, the widow, and the garment pledge (Deuteronomy 15) is "And you shall remember that you were a slave in Egypt; therefore I command you this." And likewise (Deuteronomy 24) "You shall not take the mill or the upper millstone as a pledge, for he takes a man's life to pledge." And the reason for teaching them the song (Deuteronomy 31) is that it shall be a witness for them. The prohibition of consuming blood (Deuteronomy 12) is "You shall not eat the soul with the flesh," and the command is to offer it on the altar, where one soul is exchanged for another, for the blood atones for the soul. And the command is to bring every sacrifice to the tent of meeting, and the reason is that they should not offer sacrifices in the open field, as was the custom in Egypt to sacrifice to the satyrs and to put blood on the lintel and the two doorposts. The reason is explicitly stated (Exodus 23) "And the destroyer shall not come in to your houses." This was already mentioned by Moses at the beginning of his approach to speak to Pharaoh, and the reason for asking "Why shall we sacrifice?" (Exodus 5) is "Lest he meet us with pestilence or with the sword." This secret is also well explained in the words of Isaiah, and the intelligent will understand.

Chukkim. — Arbitrary or apparently inexplicable Statutes. — The same thoughtful regard which you show to man, show as well to every lower being; to the earth which bears and sustains all; to the world of animals and plants, to your own body, to your own mental faculties, to your "ego," that which is most of all your own. It is the same justice which you owe to other human beings. What in the case of the Mishpatim results from the concept of identical personality, flows here from the fundamental notion of equal subordination to God, who defends all which is lower in order and subject to you against your caprice and the ebullitions of unregulated will. Your duties towards humanity are more intelligible to you simply because you have only to think of yourself, your own views and feelings, in order to recognize and sympathize with the demands and needs of your fellow-man. Could you put yourself as thoroughly in the place of other beings, could you even understand the conditions of the union and the combined activity of your own body and soul, you would find it as easy to comprehend Chukkim as Mishpatim. They ask of you to regard all beings as God's possessions; destroy none; abuse none; waste nothing; employ all things wisely; the kinds and species of plants and animals are God's order; mingle them not. All creatures are servants in the household of creation. Respect even the feelings and desires of beasts. Respect the body of man even when the personality has departed. Respect your own body as receptacle, messenger and instrument of the spirit. Limit and subdue your impulses and animal actions under the law of God that they be used in a manner truly human and holy for the upbuilding of the holy purpose of the human race, that man sink not into a mere beast. Respect your soul in nourishing your body; give the latter only so much and such food as will permit it to be a pure, obedient messenger of the world to the soul, of the soul to the world, but not such as to produce sluggishness or sensuality. Therefore conceal and elevate, do not esteem too highly thy animal part, in order that in the end all contradictory dispositions be eliminated from you, and even the beast-like become truly human. Finally, respect yourself in your purest emanation, your word.