Re’eh’s Ten Commandments’ Moment: Of Monotheism and Monolatry

The Torah Portion Re-eh presents as a rare opportunity to address the top parts of the Ten Commandments. Shortly after this event, the Children of Israel’s covenant with their Israelite God will take a new dimension. They will become a nation.

Tied to being this conceived nation is fidelity towards their God. This post explores Theology as to what exactly is a one god belief system. Contrary to popular belief, the belief in one god does not necessarily mean Monotheism.

Beyond Monotheism, another singular deity belief system exists called Monolatry. Essentially, belief in one god with the acknowledgment other deities is another belief system. These two systems are in play throughout the Hebrew Bible.

The Torah Portion Re-eh expresses a continuation of the belief system advanced in the Decalogue. Over time, scripture reveals the Israelite Deity’s greater role.

Before examining the Re-eh passage, it is important to reiterate the definition of both belief systems. Monolatry is “the worship of only one god although other gods are recognized as existing.” Dictionary.com, whereas, Monotheism is “the doctrine or belief that there is only one God.” Supra.

Re-eh’s passage of interest is as follows : “See: I’m putting in front of you today a blessing and a curse: the blessing when you’ll listen to the commandments of the Lord, your God, that I command you today, and the curse if you won’t listen to the commandments of the Lord, your God, and you’ll turn from the way that I command you today, to go after other gods, whom you haven’t known.” Deuteronomy 11:26-28. (emphasis added)

The passage is contrary to monotheism. It clearly speaks of the existence of other gods. In the same vein, the Ten Commandments speaks of a covenant in which the Children of Israel “shall have no other gods before the Lord.” Exodus 20:3.

Thus, the Torah acknowledges the fact that other gods existed. Arguably, they existed by the sheer fact that those deities had followers. Thus, these gods existed to the extent there was fealty. (Note: Human belief is so powerful that it has the potential of making things exist within the Human world mindset that actually do not exist. This can extend to viewpoints or opinions.)

Post Re-eh

Given this fact, the Children of Israel risked joining others in their adoration of these gods. They could venture into the Promised Land and see beautiful temples, amazing rituals and wonderful music dedicated to various gods and be enamored by it.

As the Children of Israel continued to evolve both a kingdom and divided kingdoms, the Israelite God’s monotheistic status gained a foothold as it defeated other gods.

Perhaps the wildest defeat involved the Prophet Elijah. The showdown against the Prophets of Baal was quite epic. 1 Kings 18: 39. After Elijah’s defeat of the Prophets on Mt. Carmel, scripture reports that “The entire people saw and fell on their faces and exclaimed, “The Lord- He is the God! The Lord- He is the God.”

Beyond ideological combat, the Temple in Jerusalem also offered transforming language. It is said “You hear from Heaven, the foundation of Your Abode, and act according to all that the gentile calls out to You, so that all the peoples of the world may know Your Name, to fear You as [does] Your people Israel, and to know that Your Name is proclaimed upon this Temple that I have built.” 1 Kings 8:42. With this, there was no barrier of deital exclusivity. The Israelite God’s house was open to all.

Arguably, the advancement to monotheism solidified in scripture as the Israelite Kingdoms were defeated. The Israelite God, in exacting its morality, employed the Kingdoms’ enemies as agents in their defeat. Thus, the one god pulled the strings of the entire world. Isaiah’s works speak on matters of monotheism. See 2 Isaiah, Chapters 40 to 55.

The Questions

For the world, is there a utility of having one universal god?

From a religious standpoint, a universal god establishes a uniform standard of morality via the Commandments. Within the Israelite Kingdoms, they were to be judged, per the Prophets, on standards of Truth, Justice, and Righteousness.

From a non-religious standpoint, are such standards applicable? Although nations may not abide by the Torah’s commandments, does each county not have their truths? Does each country have their laws and adjudicating bodies? Does each country have to deal with acts of charity to address those who cannot help themselves? On a secular basis, is this framework, are these three categories an appropriate basis to judge a country?

Conclusion

In order to become a universal moral authority, the scripture reflects that the Israelite belief system moved from monolatry to monotheism. This belief cemented the notion of a universal morality. When the Israelite Kingdoms’ fell, the Prophets ascribed their demise to their failure to address moral matters of the Truth, of Justice and of Righteousness.

Be well!!

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