DEUT320 See [[EXOD272]] Exodus 17:15 Amalek LOC 149-50

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DEUT336 Thus behind the language of vassel treaties binding people in loyalty the ultimate motive of obligation: [Deuteronomy 7:7-9]. Here again we see the three basic affirmations: divine leadership, loving response, and decision. But it is the ultimate source of obligation--God's love for Israel – that must ever be held in mind when one turns to pay heed to the response that berit calls forth.

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DEUT358 See [[EXOD272]] Exodus 17:15 Amalek LOC 149-50

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DEUT572 Here again the realization that God has given Israel the gift of security and possession of the land is expressed in sensitivity, especially in good times and moments of celebration, to the needs of those who have no share in the land; see especially Deuteronomy 12:11-19.

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DEUT997 See [[EXOD272]] Exodus 17:15 Amalek LOC 149-50

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DEUT998 See [[EXOD272]] Exodus 17:15 Amalek LOC 149-50

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DEUT1004 What is evident is that the seven [Noachide] Commandments--understood to be the obligation of the sons of Noah (i.e., all mankind) fall into three categories of divine-human, human-human, human-other– than-human relationship. (For a concise discussion of the Noachide laws--the first six as we have seen are actually commandments directly to Adam--See Encyclopaedia Judaica 12, s.v., 1189-91.). Under the first is the prohibition against idolatry and blasphemy; under the second, the prohibitions against bloodshed, sexual license, theft, and the affirmative command concerning judges, that is, to establish courts of justice in order to make sure that the other commandments are observed. One may interpret this to mean the establishment of a just social order. Under the third is the prohibition against eating flesh torn from a living animal. This latter may be understood to subsume man's obligations toward a variety of other than-human things, and--without reading our own concerns into the past--may well refer to mankind's obligation to its environment. One recognizes this theme in a specific obligation imposed upon Israel: [this verse]. To sum up the argument this far: I am asserting that the ethos of ethics in Judaism, the genius of the system, is the sense of the berit, the covenantal relationship between God and Israel (in between God and mankind) seen as the paradigmatic situation of the Jew. My argument is based upon what seems to me to be the Gestalt of Scripture, the exposition of the pattern of existence over against or, perhaps better, within the sense of existence.

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DEUT1042 See [[EXOD272]] Exodus 17:15 Amalek LOC 149-50

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DEUT1049 [This verse and following] deals in very clear language, so we may think, with the case of a wayward and defiant son… By the time the Mishna – – the collection of oral legal tradition--was codified around 200 C.E. -- the terminus ad quem of the development-- the ethos of the community had rejected the pattern. Yet it was a given of scripture. How did the Aggadah, the ethos of the community, deal with the Halakhah? What is for us clear language is for aroused sensibility far less clear, or perhaps is far clearer than we recognize. First the word "son" is attended to. Exactly when does that term apply? Its specificity indicates exclusion. A daughter is not mentioned but only a son. Carrying the principle of exclusion further, it must mean only during the period when he is not a man, that is, when he is a child. More than that, not when he is a minor, that is, before the age of 13 years and a day, but he is not yet obligated to the commandments. Hence this commandment is effective only during the boy's puberty. It is not necessary to examine in detail the process of definition by which the limitations involved in "glutton and drunkard" are arrived at; the further requirements that both parents--as the biblical text indicates--must lodge a complaint, and must be physically capable of bringing him before the elders, nor the composition of the court, and so on. (See Mishna Sanhedrin, chap. 8, paras 1-5). All that is necessary is to indicate that Aggadah, the sense of existence, has apparently provided fertile soil in which Halakhah – – the thicket of the law, to use that admirable phrase placed in Thomas More's mouth in A Man for All Seasons--may spring up to offer a hiding place even for the wayward son.

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DEUT1263 See [[EXOD272]] Exodus 17:15 Amalek LOC 149-50

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