Pensée juive sur Le Deutéronome 13:5

When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)

Before answering any of the questions raised, it is important to realize that the exile in Egypt did not come about accidentally, nor did it come about because of the misdeeds of some great men during that era. Rather, it was the result of a profound plan of G-d to set in motion the realization of His promise to Abraham. It was Abraham's seed that was destined to enjoy the great privilege of practicing the laws and teachings of the Almighty, something that had not been entrusted to any other nation. It would have been impossible to get the Jewish people to accept the yoke of Heaven, had they not first been subjected to the cruelest rule of man. Only this experience would make them see the yoke of Heaven as a relatively easy burden to bear, and they could be induced to shoulder it voluntarily, enthusiastically. Just as we find in Chronicles II 12,5-9 that the prophet Shemayahoo induced King Rechavam to humble himself before G-d so that he would not have to meet a much harsher fate at the hands of Shishak, King of Egypt, so the exile in Egypt was excellent preparation for Sinai. This is also what G-d had told Moses explicitly when the latter had questioned the Jewish people's claim to redemption (at least at that stage). Compare Exodus 3,11-12. Since the bondage was to serve as preparation for worshipping G-d at Mount Sinai, no other justification for redemption was needed. For this reason, the prophet Jeremiah is able to speak about the loving kindness the Jewish people performed for G-d when they were willing to follow Him into the desert etc. (Jeremiah 2). The reference is to G-d’s statutes as explained in Midrash Tanchuma on Parshat Vayeshev. The idea that on account of the extra pound of wool woven into Joseph's coat, Jewish history should have made such a detour for close to four hundred years, is too shallow for the Midrash. All this suffering which had been imposed upon millions of people for such a long period, needed a better explanation. The explanation was that the exile served as the pretext to bring about the fulfilment of the promise to Abraham, without interfering with the free choice of the people, or any other party concerned. When explaining Psalms 10,5, Rabbi Yoshua ben Korcha said that the verse "See how even the terrifying acts of G-d are planned with intelligence," (Psalms 66,5) refers to the verse mentioned before. Our freedom of choice is not interfered with, and still G-d manages to set in motion chains of events that culminate in His purpose being fulfilled. Since the immediate cause of the Jewish exile was the population explosion, the Torah sketches in the history of events.

There is a higher principle, as stated in Deuteronomy 10:13, "To keep all the commandments of the Lord," which includes positive and negative commandments. The phrase in Leviticus 23, "And you shall serve the Lord your God," encompasses all positive commandments that involve one's heart, mouth, and actions, which are fundamental or explicitly mentioned. The phrase in Deuteronomy 14:23, "To fear the Lord," includes all negative commandments, and it is derived from the positive commandment, and the reason for it is that one should guard themselves from immorality out of their fear of God, just as a servant fears his master and refrains from doing evil while being constantly aware of his presence. Others may be drawn to their desires and not fear the king, thinking that he may not know their actions or out of disrespect, shame, and disgrace. The phrase in Deuteronomy 13:5, "After the Lord your God, you shall walk," includes acts of kindness, righteousness, and loving peace. The prophet Micah said, "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness?" (Micah 6:8). This encompasses honoring one's father, not committing murder, adultery, theft, false testimony, or coveting. It also includes refraining from speaking falsehood, not showing favoritism to the powerful, not accepting bribes, not oppressing one's neighbor, and maintaining just weights and measures. It includes not delaying payment or taking revenge, and providing for the poor and the stranger. If lending money to my people, do not charge interest. Deal kindly with widows and orphans, do not afflict them. There are many more commandments that they have passed, and what is the need to mention them all in six hundred? Examples include the gathering of the hyssop, not leaving the manna overnight, the construction and transportation of the Tabernacle, the waving of the banners, the sending away of the impure, the hand and the peg in the camp, going out to war against the enemy, the blessings and curses, the altar on Mount Ebal, writing the Torah, the cities of refuge, the war against Amalek, and many others.