אנשי אמנה

The covenant code of Shemot 21-23 is not really the code of a Covenant. It lacks a section that says what will happen if the decrees are not kept. Although it has a verse in this direction (Shemot 23:21), it lacks a Tochachah. The law code of Devarim has such section. It is in truth the code of a Covenant. The kernel of the book of Devarim is quite old. Probably, therefore, Devarim was originally written down on tablets. We imagine tablets written on one side with the introduction , on the other side with the law code, starting at Devarim 12:1. If many tablets were needed for the law code, the introduction was the same. Such was the purpose of the introduction, to be on the front side of each and every one of the tablets. Like the tablets described by Shemot 32:15, which were written on two sides. One side was for the Ten Commandments, the other side for the Covenant (Shemot 34:28). But we have an alternative to the law code of Devarim. It is also a law code with a Tochachah, and it

P and D came to a compromise, to construct one history for one nation. The important thing for the history to convey is the law code of D and the law code of P, in which this law code is embedded. They constructed one nation with one law, one Torah. To emphasize that everybody is right regarding history, P devised Shemot 46:8-27, showing that the seventy souls were no different than Yaakov and his family, and D accepted the fathers Abraham, Yitzchak, and Yaakov. The lesson of the compromise should be clear. If everybody is equally right about the historical truth, everybody, among the compromisers, is wrong about the historical truth. But the compromise did create historical truth, by the fact that it occurred a long time ago. Before the Islam, before Christianity, and before rabbinic Judaism. All three are the result, for better and for worse, of this historical compromise. That is the truth. The compromise is also a compromise between the sons of Aharon and the Levites, and from

The book of Devarim has accounts of history, but it does not have any ancient history. It does for instance not mention the creation of the world. While it does mention the fathers Avraham, Yitzchak, and Yaakov, it does say anything about their lives. The question I wish to address is why this is, what is the heart of the matter. The clue is with the fragment Devarim 10:12-22, which in translation is as follows, excluding 10:13 and 10:19: And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul. Behold, unto the LORD thy God belongeth the heaven, and the heaven of heavens, the earth, with all that therein is. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day. Circumcise therefore the foreskin of your heart, and be no more stiffnecked. For the LORD yo

ביתי בנוי על שקר חורבן ונהרס הלכתי עם בניי ועשיתים את-כל-האמת כדאי אין לשקר כדי לבנות אמונה כי ביתי ההרוס יקום באמנה > עֵקֶב עֲנָוָה, יִרְאַת יְהוָה; עֹשֶׁר וְכָבוֹד וְחַיִּים