The Chosen People? Ki Tavo’s Ten Commandments’ Moment

“The Lord said to Samuel, “Listen to the voice of the people in all that they say to you, for it is not you whom they have rejected, but it is Me whom they have rejected from reigning over them….. So are they doing to you, as well. And now, heed their voice, but be sure to warn them and tell them about the protocol of the king who will reign over them.”

1 Samuel 8:7-9

The “Chosen People” designation is perhaps not only the Torah’s most controversial issue but also misunderstood. While a Torah Portion Ki Tavo passage flushes out the concept, chosenness is more complicated. Scripture contains other choices that impacted chosenness.

The above-noted quoted First Samuel passage evidences one of scripture’s most important choices. With this organization change to monarchy, the connection to both the covenant (Ten Commandments) and Torah was maintained.

A Modern Analogy for Chosenness

Imagine if you were a chef. In that capacity, you were given the opportunity to obtain a cookbook with the most amazing recipes.

There are conditions, however. To receive the book, not only must you diligently follow the recipes’ instructions, but you accept it as a legacy.

The book is to be generational. It is to be passed down to your children. They, in turn, will also become chefs and continue using the cookbook in the same form and fashion.

Finally, in consideration of this endeavor, you are to receive a special designation- master chef. (Note: this cookbook, while special, is also available for everybody’s consumption and enjoyment.)

Essentially, the Torah is the cookbook described above. Rather than appetizer, main course or dessert recipes, it cooks up a society; a civilization. The book’s three main ingredients to do so are the truth, justice and righteousness.

The Historical Moment?

This cookbook, aka the Torah, per scripture, was originally published in a unique period in history. It occurred during a period when regional civilization literally collapsed, 1177 BCE See Cline, “1177 B.C.: The Year Civilization Collapsed.”

Further, between 1200 BCE to 1100 BCE, the Middle East transitioned from the Bronze Age to the Iron. The material change revolutionized the nature of warfare.

At the time, this cookbook expressed a radical governance experiment. People would accept their God to be their moral authority and they would govern themselves based upon the Deity’s instructions. The Ten Commandments was to serve as the foundational document- their covenant. This governance process would involve a Prophet as leader. This concept would set them apart from the surrounding nations which had established monarchies, i.e. Egypt.

Ki Tavo

The Torah Portion Ki Tavo, defines the concept of “chosen.” The passage is as follows:

“This day the Lord, your God, commands you to do these laws and judgments. And you shall be watchful and do them with all your heart and all your soul. You have proclaimed the Lord today to be God to you, and to go in His ways and to observe His law and His commandments and His judgments and to listen to His voice.

And the Lord proclaimed you today to be a treasured people to Him as He spoke to you- and to observe all His commandments- and to set you high above all nations that He has made in praise and name and beauty, and for you to be a holy people to the Lord, your God, as He spoke.” Deuteronomy 26:16-19.

This passage elevates the Children of Israel by their actions. Both covenant and commitment to the commandments elevated their status. In this instance, the Children of Israel made a choice as much as their deity.

This chosenness, however, was not exclusive to those physically present at Mt. Sinai. Rather, it was to be both generational as well as welcoming. King David’s grandmother, Ruth, joined the Children of Israel. Her famous declaration was “Your people are my people, and your God is my God.” Ruth 1:16. In essence, she chose to be chosen.

A New Choice Needed? Scriptural Considerations On Choice

After the Children of Israel settled in the Promised Land, the surrounding nations impacted Israelite governance. The loose tribal confederation lacked centralization. With the Prophet Samuel’s leadership nearing the end, the experimental government’s death rattle must have been heard throughout the land. Prior to the Israelites electing a monarchical governance, the prospects for Samuel’s successor was bleak. Both of his sons were unfit to be national leaders.

Beyond leadership, the concept of divine warfare likely soured. The Philistine’s capture of the Ark of the Covenant psychologically changed the dynamics. 1 Samuel 4-5. Despite its return, the episode most likely was nationally disconcerting. They may have surrendered to the notion that they must fight their own fights.

The Aftermath

Despite the Children of Israel’s treasured status, they faced regional realities. As a result, the Israelites chose to be like other nations. Per scripture, their king would be subject to scriptural limitations. See Deuteronomy 17:18-20. The monarch’s directions included a commitment to the Torah. While the original Israelite political blueprint for a monarchy-fee nation came to an end, its connection to the Torah remained. See 2 Kings 23 (King Josiah’s reforms)

The forces of international politics and emerging technologies caused the need to adjust. The industrial military complex in the Levant was not within Israelite control. The First Book of Samuel describes that Israel lacked blacksmiths. They relied upon other nations who possessed the trade.

In the region, it was the Philistines controlled the blacksmith craft. Apparently, Israelites traveled to Philistine to get their farming tools sharpened. The Hebrew Bible passage even denotes the service’s charge in shekels. This reality impacted the Israelite monarchy from its inception. It hampered Saul’s ability to manufacture swords or spears. 1 Samuel 13:19-23.

The Modernity In Militarization

The Israelite Kingdom’s adaptation to becoming an emerging nation was evidenced by their most revered King, David. To address his military capacity, he employed outside warriors. He created a professional army. The concept of tribes collectively banding together to form a military unit was deemed ineffective. Thus, to survive as a nation among nations, the monarchy, with its ability to maintain a military, proved successful.

The Unbroken Chain of Chosenness: Deuteronomistic Philosophy?

Despite the political structure transformation, the fealty to the Deity remained. The commandments remained. The Torah required the monarch to be dedicated to the Torah. Deuteronomy 17:18-20. This notion was further fueled by King Josiah’s reforms. So, despite the Israelite choice to change governments, the Torah and Ten Commandments connection remained.

This notion was reinforced by what scholars believe were Deuteronomists. It is believed that these individuals contributed to the scripture with theological themes. The perspective emphasized centralization of worship, obedience to God’s law, and a covenant renewal.

This is telling within scripture. Israelite Kingdom’s monarch’s were judged based upon their dedication to this theology- loyalty to God’s covenant and the Torah. Arguably, this theology ties into the notion that the monarchies were extensions of the governance provision originating from Mt. Sinai covenant.

Chosenness in Modernity

After the falls of both Kingdoms, the void arguably reconnected the Children of Israel back to their original covenant status. The covenant and the the Torah remained. To this day, the commitment to the Torah remains as it continues to be a living and thriving document. Across the world, it is read and studied on a weekly basis. There are many individuals committed to fulfilling the 613 commandments. Further, the Torah’s content remains intact and is diligently copied by scribes in the traditional fashion. Thus, what Ki Tavo spoke of remains in practice.

Conclusion

Chosenness involved a variety of choices and machinations to remain true to the Torah. Further, the chosen connection, through scripture, changed structurally as the Children of Israel chose to be like other nations. In choosing the monarchy, however, the Torah included safeguards to protect the original covenant. It did so by placing demands upon the monarchy to be dedicated to the Torah and the covenant.

Thus, structurally, the chosenness status remained in tact. With the monarchies ending, the Children of Israel’s connection arguably reverted back to Ki Tavo. Presently, the connection continues with the maintenance of the covenant as well as practice Torah observance.

Be well!!

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