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The Yahwist and Elohist described a primitive, spontaneous, and personal world, in keeping with the earliest stage of Israel's history; in Deuteronomy, he saw the influence of the prophets and the development of an ethical outlook, which he felt represented the pinnacle of Jewish religion; and the Priestly source reflected the rigid ...
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Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. [4] The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices [5] or some kind of epilogue (31:1–34:12), consist of commission ...
The Midrash HaGadol (on Deuteronomy 4:19) clarifies what is meant by, "[And beware] lest you raise your eyes to heaven, etc." It is hereby inferred that you are not to say, 'since these stars and constellations govern the world, and they provide light unto the entire universe, and they serve before their Creator on High, it is fitting that we ...
Moses Speaks to the Children of Israel (illustration from Hartwell James's The Boys of the Bible). Vayelech, Vayeilech, VaYelech, Va-yelech, Vayelekh, Wayyelekh, Wayyelakh, or Va-yelekh (וַיֵּלֶךְ —Hebrew for "then he went out", the first word in the parashah) is the 52nd weekly Torah portion (פָּרָשָׁה , parashah) in the annual Jewish cycle of Torah reading and the ...
A sound proceeding from some invisible source was considered a heavenly voice, since the mass revelation on Sinai was given in that way: "Ye heard the voice of the words, but saw no similitude; only ye heard a voice" (Deuteronomy 4:12, Ps 50:6). In this account, God reveals himself to man through the organs of hearing, not through those of sight.
The Deuteronomic Code is the name given by academics to the law code set out in chapters 12 to 26 of the Book of Deuteronomy in the Hebrew Bible. [1] The code outlines a special relationship between the Israelites and Yahweh [2] and provides instructions covering "a variety of topics including religious ceremonies and ritual purity, civil and criminal law, and the conduct of war". [1]
Rabbi Hama asked what Deuteronomy 13:5 means in the text, "You shall walk after the Lord your God." How can a human being walk after God, when Deuteronomy 4:24 says, "[T]he Lord your God is a devouring fire"? Rabbi Hama explained that the command to walk after God means to walk after the attributes of God.
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