Perashat Vaethanan 5776

Perashat Vaethanan 5776

During this election year cycle, we have been hearing a lot about the U.S. Constitution. Each side accuses the other of ignoring it and wanting to violate it. Some insist that the violation will take place in a subtle way, via appointing Justices to the Supreme Court who will interpret the Constitution based on their political leaning and in favor of various interest groups. Others say, the violation will take place by Executive Orders of a President that will flaunt his/her violations of the Constitution.

Violations of the Constitution of any country, by that country’s leadership is a serious matter - all the more so in the United States, a country known for being a law-abiding country; a country of law and order. Any violation of the Constitution is a serious matter because a Constitution is the most important document that establishes a country’s principles and laws. It is the soul of that country. Any violation of the Constitution is an attack on the foundations of that country, on the raison d’être of such a country, and on what that country stands for.

In Perashat VaEthanan, Moshe, in his final Sermon, which continued for the last five weeks of his life, repeats the Decalogue – the Ten Commandments, to the Israelites. Many of the Commentators ask why Moshe had to repeat the Decalogue, since it was already revealed at Mt. Sinai with much fanfare, thunder and lightening, that all nations of the world heard about it. 

Several answers were given. Among them are, that this time it was given to the new generation of Israelites who did not witness the Revelation at Mt. Sinai 40 years earlier. In a sense, they needed their own revelation. Of course it was not with the same display, but was good enough. 

I would like to suggest that although the Torah records that the first Decalogue was given to the Israelites, it was really meant for the entire world. The way it was given and the content that differs with the one given by Moshe, itself alludes to the fact that the first Decalogue was meant for the entire world, including the Israelites, and the one given by Moshe was meant only for the Israelites, i.e., the Jewish People.

The wording of both versions of the Decalogue begins with the remembrance of the slavery in Egypt.  Even though this was largely the historical experience of the Israelites, we know, however, that there were other people also enslaved by Egypt that Moshe redeemed together with the Israelites. In addition, slavery is to be abhorred by all nations and peoples. The spirit of a human being is meant to be free.  The reasoning of, “keeping the Sabbath,” in the first version of the Decalogue is, “for in six days G-d created heavens and the earth,” and in the second version of the Decalogue, the reason given is, “and you shall remember that you were a slave in the land of Egypt.” Obviously, the first version of the Decalogue was speaking to the entire world, including the Israelites, and the second version of the Decalogue was speaking to the Israelites alone, whose Sabbath is intrinsically connected to their experience of slavery in Egypt.

The public Revelation in the desert, on a mountain, for everyone to hear and to see the voice of G-d, with the accompanying thunder and lightening, was meant for the world so that they accept and obey the Decalogue. Most religions of the world are based on the Decalogue; the belief in the existence of G-d, respecting their elders – respect for their fellow human being, declaring a day of rest – humane labor laws, no killing – respect for the sanctity of life, no stealing – respect for private property, no lying – not committing fraud and corruption, not committing adultery and incest – abstaining from promiscuity, sexual deviancy and immoral acts, etc. Many nations of the world are founded on the principles of the Decalogue, especially this, our nation, the United States of America. Many courthouses and city halls around this country have a public display of the Decalogue.  

Unfortunately, these displays have been challenged in the courts, and slowly but surely, most such displays have been removed and stored in the attic or in a storage room. This symbolic, yet significant act, sends a message that we are no longer bound by the Ten Commandments nor by the principles, mentioned above, that they represent. It is for this reason, that we witness in our civilization, a violation of the sanctity of life, disrespect for elders and other human beings, abuse of workers, ‘Robin Hood justice’ of stealing from the ‘haves’ to give to the ‘have nots’, fraud and unashamed corruption - even by people who dare to claim that they want to be our leaders and role models - adultery, incest, rape, sexual aberrancy and promiscuity, and much more.

Another challenge is also being mounted to the “Pledge of Allegiance” by some of our political leaders, legislators, as well as other groups, including the atheists. The “Pledge of Allegiance”, originally composed by Colonel George Balch in 1887, and later revised by Francis Bellamy in 1892, was formally adopted by Congress in 1942. The words of the Pledge are: “I pledge allegiance to the flag of the United States of America and to the republic for which it stands, one nation under G-d, indivisible, with liberty and justice for all.” The pledge confirms our respect for the Constitution, for human rights, for justice and the belief in G-d. The detractors’ criticism is that the “pledge” is “divisive” and it, “excludes so many Americans.” They argue that, by calling this ‘one nation under G-d,’ we, “exclude the atheists and agnostics who don’t believe in G-d.” By saying ‘liberty and justice for all,’ we may be ignoring the grievances of millions of Americans who feel they have neither liberty nor justice.”

Yet, there are others who want to remove the motto printed on our printed currency and coins, “In G-d We trust” - which again, is an effort to chip away at the foundation of this country and nation which was based on the Decalogue and the Judaic values therein.

As Jews, we cannot be swayed by these movements and groups. They are bound by the first version of the Decalogue. It is a tragedy that they want to abrogate it and rebel against it.  This, of course, is their choice. However, as Jews, we are bound by both the first and second versions of the Decalogue, independently of whether the other nations and peoples keep it or not. The Decalogue is our people’s Constitution and foundation. Without it, we would be just another nation in the history of the world that has come and gone, and would disappear. 

As the prophet Isaiah in this Shabbat’s Haphtara proclaims of the nations that do not observe G-d’s commandments: “All the nations are like nothing before Him, as nothingness and emptiness that are considered by Him.” As for the Jews, the prophet declares that our relationship is, “Like a Shepherd who grazes his flock, who gathers his lamb in his arm, who carries them in his bosom, who guards the nursing ewes, [He shepherds you, gathers you, carries you, and guards you].”