This week’s portion – Va’etcha’nen (literally “and I shall beg,” as in Moshe’s plea to God to spare his life and allow to enter the Promised Land (a request we all know the answer to)) – is one of the biggest. Indeed, after several weeks of “digging deep” into the text in the hope to find some nuggets, this week’s portion contains two of the founding texts of all of Judaism since days immemorial: The Ten Commandment (the second time around), and the Shma (part one). To top that, the portion also contains important sections of the Hagada (read in Passover), and the wonderful argument between Moshe and God relating to Moshe’s punishment.
What, then, should I pick? While leaving the Shma for next week (when part two is in store), I will comment today on the Ten Commandments, but not in the traditional sense. That traditional sense, naturally, focuses on the several slight differences between Version 1 of the Commandments (Comm. 1.0, Exodus 20:1), and Version 2 (Comm. 2.0, Deut. 5:6). But today I would like to examine a different issue that may shed light more generally on the biblical text as a whole, as well as – to a lesser extent – on the philosophy of this blog.
On the Second Coming of the Second Commandment
As most – if not all – readers of this blog know, over the years the biblical text was reviewed by thousands of Jewish sages, and their commentaries – such as Rashi’s, Eben Ezra’s, Rambam, Ramban, and many others – are still regarded today as the authoritative interpretation of the text. Beyond that, most orthodox students focus more on the teachings of Oral Torah – the Mishna and the G’mara, which together form the Talmud. Accordingly, a typical notes on the Portion of the Week from an orthodox Rabbi (or a student Rabbi) will almost invariably include some “authoritative” interpretation bits, some Talmudic sayings, and perhaps some original thought. But it would mostly include very little of the text itself. That has not been the approach of this Blog. The idea here was that the text should be conveyed to the readers “as is,” without any ancient (or modern) intermediaries. Indeed, the biblical text itself contains so much beauty, so much richness, so much meaning all on its own, that it does not need – definitely not during the “first date” with the readers – any supplements to impress [a mistake often committed by many a participant of first dates, and not only in this context].
Today’s portion provides a great example of the assertion that the text itself may be its own best interpreter. Thus, the Second Commandment reads, in relevant part:
You shall not make for yourself a sculpture (or) any picture in the form of anything in heaven above or on the earth beneath or in the waters below. (Deut. 5:8)
Now, what is the meaning of this command? Why is it rank so high on the ladder of our most sacred values, second only to “I am the Lord your God,” which Leibovitz considers as containing the entire Torah?
There are, of course, some obvious answers. The making of idols was seen the concretization of the first, more theoretic commandment, forbidding generally to have “other God over me.” But there is more, much more to that. And unlike the first appearance of the commandments, three books ago, here Moshe provides a very comprehensive picture of the restriction; in fact, he paints the entire relationship of God and the People of Israel as a reflection – pardon the pun – of the prohibition on making any picture. Though you may read for yourself (and enjoy) starting at Deut. 4:11, here’s a summary of the argument:
- While the People of Israel approached the Mountain to receive the Ten Commandments, God spoke to the people – so the people heard the voices but could not see the image…
- And the People of Israel were ordered to be very careful, for they have not seen the image on the day God has spoken to them from the fire …
- And the People of Israel were warned not to be corrupt – to start making any sculpture or picture of anything on earth, in the sky, or beneath the waters ….
- Beware of forgetting the Covenant you have with your God, by making sculpture and pictures against His express commands …
- When your first generation of sons is being born, and then the second, beware of then being corrupted by creating the sculptures and pictures – an evil in the eyes of God…
Thus, if you only want, you could find it all in there: “Hafoch ba ve’Hafoch ba, dechula ba” – turn it around and turn it around – it’s all in there, said the Sages. If you would only read the text, the beauty will come out all on its own.
Shabbat Shalom,
Doron
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