Chapter 11
Blessing and curse
11:26-28] Blessing & curse
- blessing, if you obey the commandments [that I enjoin upon you today]
Let us see what these commandments are: - curse, if you do NOT obey the commandments
- and turn away from the path - [that I enjoin…]
- and follow other gods
- whom you are not experienced, i.e., who have not proved themselves to you (Hos. 13:4)
See, I give you today a blessing and a curse (Deuteronomy 11:26)
11:27] תשׁמעוּ — Hearken, listen, hear, not see or obey, but listen.
Freedom of choice has been granted to every man: if he desires to turn toward a good path and be righteous, the ability to do so is in his hands; and if he desires to turn toward an evil path and be wicked, the ability to do so is in his hands . . .
N: This concept is a fundamental principle and a pillar of the Torah and its commandments. As it is written [Deuteronomy 30:15]: “See, I have set before you life [and good, and death and evil]” and “See, I set before you today [a blessing and a curse].” . . . For were G-d to decree that a person be righteous or wicked, or if there were to exist something in the very essence of a person’s nature which would compel him toward a specific path, a specific conviction, a specific character trait or a specific deed . . . how could G-d command us through the prophets, “Do this” and “do not do this” . . . ? What place would the entire Torah have? And by what measure of justice would G-d punish the wicked and reward the righteous?
—(Mishneh Torah, Laws of Repentance 5:1–3)
See, I give you today the blessing and its transmutation.
—(Yonatan ben Uziel’s [Aramaic] translation of the verse)
“See” — Moses is giving the children of Israel the power of sight — to perceive that the true nature of evil is nothing more than a transmutation and distortion of the divine good. When evil is thus seen, it can be transformed into the good that it essentially is.
—(The Lubavitcher Rebbe)
11:29] Mount Gerizim (גְּרִזִ֔ים) and Mount Ebal (עֵיבָֽל)
Strange verse: Upon entering the land, the blessing is to be pronounced at Mount Gerizim, the curse at Mount Ebal.
n11:31] אֲשֶׁ֧ר אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּֽוֹם — “I am setting before you today”. Present, not past. It is present to you today.
N: This is underlying the motion that the Decrees and Statutes of G-d are present to you today. They are eternal decrees, and as such exist eternally.
Laws and statutes
11:32] Take care to observe all the laws (הַֽחֻקִּ֖ים) and statutes (הַמִּשְׁפָּטִ֑ים) I have set before you this day.
Note: Again, “this day”, today is emphasised.
Chapter 12
The chapter begins, repeating the last verse, adding the context of the entry into the land that G-d promised our ancestors.
12:1] These are the statutes
תִּשְׁמְר֣וּן לַֽעֲשׂוֹת֒ בָּאָ֕רֶץ — Observe … to perform in the land
In order to maintain the purity of these deeds, and to make sure that there were no corrupting elements, the first action that was necessary was to totally obliterate all traces of any of the pagan (other) cultures and their practices in the area - “whether on lofty mountains, or on hills or under any luxurious tree.” (v12:2) Furthermore, “Tear down their altars, smash their pillars, put their sacred posts to the fire, and cut down the images of their gods, obliterating their name from that site.” (v12:3)
12:4] You shall not do so
[You shall not] Offer sacrifices to G-d in any place you choose (as the nations did to their gods), but rather “at the place that He will choose.”
Another interpretation is: “You shall tear down their altars . . . and destroy their names . . . [but] do not do so [to the L-rd your G-d]” — this is a prohibition to erase the Name of G-d [from any writing].
—(Talmud, Makkot 22a)
N: Does this then speak of HaShem appearing in other places as well? Did it mean that altars or prayer houses to HaShem existed amongst other nations as well? The woman who aided the spies believed in HaShem. So did Balaam for that matter. It seems quite likely that, at the very least, there were many sites where sacrifices to the Lord were carried out amongst the tribal settlements (of Bnei Yisrael). However, the three main festivals of the year required all the males to attend together at one place. The concept of what is today kashrut was, as far as I can tell, only relevant for the food that was offered to G-d.
12:5] Only to the place which the L-rd your G-d shall choose
The location of the altar [in the Holy Temple] is very exactly defined. . . . It is a commonly held tradition that the place where David and Solomon built the altar, on the threshing-floor of Aravnah, is the very place where Abraham built an altar and bound Isaac upon it; this is where Noah built [an altar] when he came out from the ark; this is where Cain and Abel brought their offerings; this is where Adam the first man offered a korban when he was created—and it is from [the earth of] this place that he was created . . .
—(Mishneh Torah, Laws of the Holy Temple 2:1–2)
n12:5] לָשׂ֥וּם אֶת־שְׁמ֖וֹ שָׁ֑ם—To put His Name there. Compare, Where I cause My name to be mentioned (Ex. 20:21).
N: It would be in a specific geographic location. A single place. But working backwards, the earth of this place – is it meaningful the location that it comes from? Is not all the earth of this place G-d’s earth? So the places where they built altars could be different physical locations, all pointing to the same spiritual “location” – Ha’Shem.
n12:8-9] Private altars
N: We had not yet reached the resting place that He was to guide us to. This is one of the salient points. That “resting place” is where He wants it to be.
Based on Sifre and Zevachum 117b, Rashi explains that these two verses refer to the fourteen years between the entry into the Land the erection of the Tabernacle at Shiloh. When there was a Temple or central Tabernacle — as in the Wilderness. Shiloh and Jerusalem — it was forbidden for an individual to erect a private altar בָּמָה. When no such sanctuary existed, there would still be a national altar for communial and required personal offerings, but individuals were permitted to erect altars of their own, if they wished. Such was the situation, for example, during the fourteen years before Shiloh, when there was a national altar at Gilgal, and after the destruction of Shiloh, when there were national altars at Nob and then at Gibeon, during those periods, individuals had the right to erect private altars. However, a private altar had a lesser status than the national one. Whereas the national altars could be used for an individual’s required guilt and sin-offering, a private altar could only be used for optional offerings.
Thus the flow of the verses is as follows:
When you cross the Jordan and enter the Land(11:3) and the only national altar will be the one at Gilgal, private altars will be permitted. But on your private altars, you shall not do everything that we do here today [i.e., you are forbidden to bring every kind of offering on a private altar]. Rather, the only offerings you may bring there are every man what is proper in his eyes [i.e., optional offering described above]. The reason this new condition will prevail is because you will not yet have come to the resting place [i.e., Shiloh, which was a temporary resting place for G-d’s Presence]or to the heritage [i.e., the Temple in Jerusalem, which was His eternal heritage].
In the plain sense, Moses meant that since many of the laws of offering would not be applicable until the Jews entered the Land, someone in the Wilderness could do what is proper in his eyes, regarding these laws. But once they entered the land, that would end (Ramban).
N: Now there is the discussion of kashrut, as regards meat. One could say that if there was no meat or fish eaten, then all food would be kosher. Thus it brings me to the realisation that the only food that is forbidden is food that is obtained from the flesh of a once-living being – that you have killed, (or that has been killed for you to consume), even if it is done by process of shechita. Therefore, one could say, that one of the ways to herald in the Messianic era is to stop eating meat.
It is permissable to eat meat on special occasions – those in which you dedicate the meat in service to the Divine Will. This is due to the command to eat the meat at the temple, and not in the towns. We know there is some leniency, because this was only applicable in the land of Israel at the time of the temple. Otherwise, if you are too far from the temple, or there is none, it is permissible to eat the meat in one’s home. It is also permissible to eat meat if it is a matter of life and death as well – as the ultimate expression of one’s lack of faith is to die unnecessarily or by your own hand.
Being a vegetarian, none of these laws of kashrut apply to my home. The only way the unkosher can enter is through someone else tainting the food that I eat. If someone wants to know that laws of kashrut, that is fairly simple to explain. But, I would advise to stop eating meat as the simplist way to cleanse one’s home of the dense energy of meat and death.
n12:15] Can we eat contaminated animals?
n12:18] Rejoice over every undertaking.
Be glad for every action, every deed, every thing you do — for that is what you have been provided with - the ability to do, to act.
n12:22] Again (see 12:15), eat contaminated animals - pure, just not the blood. Because of your heart’s desire (12:20)
n12:23] כּי הדם הוא הנפשׁ — “Because the blood is his soul”
n12:25] כִּֽי־תַעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה — Do what is straight in the eyes of HaShem
12:28] Good & right
Is it not interesting that the word, עובד, oved, in Hebrew, whose common meaming is to work or serve, also means to worship.
כִּ֤י תַעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ — Do what is good and straight (right) in the eyes of HaShem
Chapter 13
13:1] The entire Word.
N: Neither add nor subtract: Could that refer to gene editing too?
n13:4] לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם בְּכׇל־לְבַבְכֶ֖ם וּבְכׇל־נַפְשְׁכֶֽם — _Do you really love your God יהוה with all your heart and soul
13:5] G-d alone
- Follow
- Revere
- Keep (His Commandments)
- Listen (to His voice)
- Worship
- Stay close (to Him)
For you are a holy people to the L-rd your G-d
G-d gives physical form to the spiritual; we make spiritual the physical.
—(Rabbi Israel Baal Shem Tov)
These are the animals which you may eat . . . (14:4)
The birds and many of the mammals forbidden by the Torah are predators, while the permitted animals are not. We are commanded not to eat those animals possessive of a cruel nature, so that we should not absorb these qualities into ourselves.
—(Nachmanides)
Divine spark
The great Kabbalist Rabbi Isaac Luria taught that every created thing possesses a “spark” of divine energy that constitutes its essence and soul. When a person utilizes something toward a G-dly end, he brings to light this divine spark, manifesting and realizing the purpose for which it was created.
In all physical substances, a material “husk” (kelipah) encases and conceals the divine spark at its core, necessitating great effort on the part of man to access the spark without becoming enmeshed in the surface materiality.
No existence is devoid of a divine spark—indeed, nothing can exist without the pinpoint of G-dliness that imbues it with being and purpose. But not every spark can be actualized. There are certain “impregnable” elements whose sparks are inaccessible to us. The fact that something is forbidden by the Torah means that its “husk” cannot be penetrated, so that its spark remains locked within it and cannot be elevated.
Thus, one who eats a piece of kosher meat and then uses the energy gained from it to perform a mitzvah thereby elevates the spark of divinity that is the essence of the meat, freeing it of its mundane incarnation and raising it to a state of fulfilled spirituality. However, if one would do the same with a piece of non-kosher meat, no such “elevation” would take place. Even if he applied the energy to positive and G-dly ends, this would not constitute a realization of the divine purpose in the meat’s creation, since the consumption of the meat was an express violation of the divine will.
This is the deeper significance of the Hebrew terms assur and mutar employed by Torah law for the forbidden and the permissible. Assur, commonly translated as “forbidden,” literally means “bound,” implying that these are things whose sparks the Torah has deemed bound and imprisoned in a shell of negativity and proscription. Mutar (“permitted”), which literally means “unbound,” is the term for those sparks which the Torah has empowered us to extricate from their mundane embodiment and actively involve in our positive endeavours.
The poor of your city take precedence over the poor of a different city (Rashi).
The “bound” elements of creation also have a role in the realization of the divine purpose outlined by the Torah. But theirs is a “negative” role—they exist so that we should achieve a conquest of self by resisting them. There is no Torah-authorized way in which they can actively be involved in our development of creation, no way in which they may themselves become part of the “dwelling for G-d” that we are charged to make of our world. Of these elements it is said, “Their breaking is their rectification.” They exist to be rejected and defeated, and it is in their defeat and exclusion from our lives that their raison d’être is realized.
— (The Chassidic Masters)
NOTE: So if you don’t eat meat, than you are not releasing any sparks from the animal, and not helping its soul to be fulfilled.
v15:6]
If there will be among you a needy person, from one of your brothers in one of your cities . . . (15:7)
Open, open your hand to him . . . (15:8)
There are eight levels of charity, each greater than the next.
[1] The greatest level, above which there is no greater, is to support a fellow Jew by endowing him with a gift or loan, or entering into a partnership with him, or finding employment for him, in order to strengthen his hand until he need no longer be dependent upon others . . .
[2] A lesser level of charity than this is to give to the poor without knowing to whom one gives, and without the recipient knowing from who he received. For this is performing a mitzvah solely for the sake of heaven. This is like the “anonymous fund” that was in the Holy Temple [in Jerusalem]. There the righteous gave in secret, and the good poor profited in secret. Giving to a charity fund is similar to this mode of charity, though one should not contribute to a charity fund unless one knows that the person appointed over the fund is trustworthy and wise and a proper administrator, like Rabbi Hananya ben Teradyon.
[3] A lesser level of charity than this is when one knows to whom one gives, but the recipient does not know his benefactor. The greatest sages used to walk about in secret and put coins in the doors of the poor. It is worthy and truly good to do this if those who are responsible for distributing charity are not trustworthy.
[4] A lesser level of charity than this is when one does not know to whom one gives, but the poor person does know his benefactor. The greatest sages used to tie coins into their robes and throw them behind their backs, and the poor would come up and pick the coins out of their robes so that they would not be ashamed.
[5] A lesser level than this is when one gives to the poor person directly into his hand, but gives before being asked.
[6] A lesser level than this is when one gives to the poor person after being asked.
[7] A lesser level than this is when one gives inadequately, but gives gladly and with a smile.
[8] A lesser level than this is when one gives unwillingly.
— (Mishneh Torah, Laws of Gifts to the Poor 10:7–14)
Eat them in the presence of the Lord in the place that the Lord shall show you — פסח (15:21)
Both the impure and the pure shall eat… (15:22)
But you shall not eat of the blood, but you shall pour it into the ground (15:23)
Chapter 16
Passover (16:8)
- The Passover sacrifice takes place in the evening (16:8)
- Return the next day
- 6 days shall you eat unleavened bread
- On the 7th day you shall do no work, and the community shall assemble
Festivals
- 7 weeks to the produce festival, ִשׁבועות, Shavuot, which, although called the Festival of Weeks, lasts one one day
- 7 days of celebration, סוכות, Succoth.
- 7 days of eating unleavened bread, חג המצות, the Holiday of Unleavened Bread, Passover.