Deuteronomy 29

Deuteronomy 29:15, Not here with us today. This verse teaches us that YHVH made his covenant not only with the Israelites of Moses’ day, but with their physical and spiritual offspring forever. What are the implications of this with regard to your life? How does it impact what you do, how you act, your attitude and relationship with your Maker to know that divine covenants were made 3500 years ago that have a bearing on our lives today as members of the members of the commonwealth or nation of Israel and offspring of Abraham through one’s relationship with Yeshua the Messiah (see Rom 11:11–32; Eph 2:11–19 cp. Gal 3:29; Rom 4:16; 9:8–11)? YHVH’s Torah-instructions in righteousness were central to the Abrahamic and Mosaic covenants. These along with the New Covenant are “the covenants of promise” (plural) to which Paul makes reference in Ephesians 2:12, and which he says apply to all Christians.

There are many people in the mainstream church who will say, “Since I’m not an Israelite, but I’m a Gentile Christian, I, therefore, have no obligation toward YHVH’s Torah, and thus the Old Testament laws mean little or nothing to me.” 

My response to this argument is that, with the flick of the hand and the nod of the head, by believing this, one dismisses most of the Old Testament and much of the New Testament, which is the Word of Elohim. The idea that a born again believer is still a Gentile and thus the Torah is irrelevant to them—a lie that the church system has convinced most Christians to believe—is not biblically substantiated. The Scriptures are clear on this point. For example, Paul calls redeemed believers the “one new man” and part of the nation of Israel. And who are the ex-Gentiles to which Paul makes reference who were formerly aliens to the covenants of Israel, but have now been brought into the commonwealth of Israel through the work of Yeshua (Eph 2:11–19)? After all, it is the Abrahamic Covenant that reveals the path to salvation, the Mosaic Covenant that reveals the path of righteousness and the New Covenant, which is the previous two covenants combined but now written on hearts that have been spiritually circumcised. Not only that, let us not forget that no Gentiles will enter the New Jerusalem—a picture of heaven on earth, since there is no Gentile gate into that city—only gates only 12 gates named after the 12 tribes of Israel (Rev 21:12). So to which Israelite do you belong? And how should, could or will this much overlooked Bible truth change  your life?

Now consider this. Some people might challenge the notion that covenants made with one’s forefathers are applicable to future generations. If this is your case, then let us pose the following question: Did the founding fathers of America make laws more than 200 years ago (i.e., the U. S. Constitution) that are legally binding upon Americans today? This can likewise apply to any nation with a constitution or legal governing framework that was established in the past. If this is the case with men’s laws, then how much more applicable upon us are covenants made by our forefathers 3500 years ago with YHVH? Just because our ­forefathers broke their covenant with YHVH does not free us to violate YHVH’s laws any more than if someone in the past violates a nation’s constitutional law frees the future generations from violating that law. Think about it! 

Deuteronomy 29:16–19, Emboldened to sin. As we pass through the spiritual wilderness of the world around us (verse 16) on our way to the Promised Land of our eternal inheritance, it is easy for us sin-oriented humans to justify our personal rebellion, our sinful habits, our lustful and materialistic thoughts on the basis of carnal and sinful rationalizations. Delusions are tempting. It is all too easy to fall prey to such excuses as, “Everyone around me is doing it,” or, “It feels like it’s okay, then to do,” or, “If it feels good, do it,” or “YHVH’s laws don’t apply to me…that was for the people back then, not for us today,” or, “That’s not what the church I belong to teaches,” or, “Surely YHVH doesn’t expect us to keep his commandments…they’re too hard to do…we can’t really do all that stuff today,” or, “We’re under grace today…that stuff has been done away with…Jesus fulfilled it …nailed it to the cross,” and so go the arguments and mental rationalizations of carnal humans. Do these statements square with YHVH’s words of truth? If we have fallen prey to such excuses to disregard the Creator’s commandments, we have, in reality, emboldened ourselves to continue sinning. Rather, the question each person needs to ask themselves is, “Do what I believe and practice square with YHVH’s Word?” Is YHVH pleased with our excuses or our obedience? What did Yeshua say would be an identifying mark of those who would love him? (Read John 14:15, 21.)

Deuteronomy 29:20–28, Rooted them out of their land. What was YHVH’s response to those who refused to obey him? Are some of the curses (i.e., the bad things happening to you now) in your life possibly related to disobedience of his commandments (or YHVH’s instructions in righteousness) in the past or perhaps even now?

Deuteronomy 29:23, Whole land is brimstone. The areas just west of the Dead Sea where some scholars believe that ancient Sodom and Gomorrah were located is to this day a barren wasteland of gypsum containing little or no vegetation, and, in places, is covered in sulfur balls (brimstone) that one can still pick up. This region is an enduring testimony to the severity of YHVH’s judgments against men’s sin, which speaking loudly to us even now in harsh and warning tones.

Deuteronomy 29:26, Other gods. This is likely referring to the demon-gods (demigod) nephilim of Genesis 6:2–4 (The Great Inception by Derek P. Gilbert, p. 67).

Deuteronomy 29:28–30:1–20, The Final Redemption of All Israel. A time is coming when Israel, including the ten northern tribe will be redeemed and regathered back to the land of Israel after having been exiled into captivity from their land. What is the captivity from which Israel will be returning? 

What Is This Captivity? 

The biblical term captivity is often a reference to Samaria, the capital of the Northern Kingdom or house of Israel, being brought out of captivity by YHVH (Ezek 16:53). Also compare Isaiah 61:1 with Luke 4:18–21 where, while preaching in the region of Galilee and Nazareth (the historic homeland of the Northern Kingdom or House of Israel), Yeshua quotes the Isaiah 61 passage relating it to his ministry to the ten tribes of the lost sheep of the house of Israel (Matt 10:6). Yeshua states that it was his mission “to preach the gospel to the poor … to heal the brokenhearted, to preach deliverance to the captive and recovering of sight to the blind, to set at liberty them that are bound, to preach the acceptable year of YHVH.” 

To what“captivity” is Yeshua referring? Is it a physical or spiritual captivity? Compare this with Revelation 18:4 where YHVH states that his people (the saints) are enslaved to the last days’ Babylon the Great religious-economic-political system and must come out of it. What is this religious part of this system that he is now calling his people to leave?

Deuteronomy 29:28, Cast them into another land. “This verse also alludes to the fate of [those Israelites] who had become so assimilated among other peoples that their [i.e., the Israelite’s] origins had become forgotten. When the final redemption comes, these hidden ones known only to [Elohim] will be reunited with the rest of the nation and be restored to the status of their forefathers” (The ArtScroll Stone Edition Chumash, p. 1090). To whom is this Orthodox Jewish author referring here? Who became assimilated among the peoples and forgot their origins? Who is it that Elohim will bring out of hiding from among the nations where he, in judgment, scattered them and then reunite with the Jews (i.e., the tribe of Judah) in the end times during what the Orthodox Jewish sages refer to as “the final redemption”? In Jewish thought, what is the “final redemption”? (For the answer, read Ezek 34:13; 36:24; Isa 56:8; Matt 24:29–44; Acts 1:6; 1 Cor 15:51–53; Rev 11:15–18.)

Another land. Let’s next notice a quote from the ancient apocryphal Book of 2 Esdras13:40-45(elsewhere known as The Fourth Book of Ezra; quoted from Lange’s Commentary; bracketed phrases are from an alternate translation by James H. Charlesworth in his book entitled, The Old Testament Pseudepigrapha—Apocalyptic Literature and Testaments);Two Esdras is a Jewish work written near the beginning of the Christian era,

[T]hese are the ten tribes which were carried [led] away prisoners out of their own land [into captivity] in the time of Josia[h] the king, whom Salmanasar king of Assyria led captive, and carried them over the river and they were brought over into another land. But they took this counsel [formed this plan] amongst themselves, that they would leave the multitude of the heathen [nations], and go forth into a further country [a more distant region], where mankind never dwelt, that they might there keep their own statutes, which they had not kept in their own land. But they entered into Euphrates by the narrow passages of the river; for the Most High then wrought signs for them, and held still the waves [stopped the channels] of the river till they had passed over. But through that country there was a long journey to make of a year and a half; and the same region is called Arzareth [Hebrew for “another land”].

Arzareth or “another land” is a reference to the prophecy in Deuteronomy 29:28 which states, “And YHVH rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land [Heb. eretz acheret], as it is this day.” Acheret in the Hebrew means “another,” but also has the connotation of “new”such as “next year”(or in the “new year,” Gen 17:12), a “another well” (Gen 26:21); “another man” (i.e., a new husband); and so on. Other Hebrew words for “new” include chodesh or chadashah, which can mean either “brand new”or “renewed”such as in “new moon, new heart, or new heaven and new earth”; tiyrowsh, which refers to “new wine” or “new fruits.” These are unique Hebrew words, which specifically describe those things and nothing else; and beriyah, which is used once in Numbers 16:30, describes the earth opening up to swallow Korah and his malcontents. 

The point of this brief word study is that eretz acheret can justifiably be translated into English as “new earth,” or “new world.” The “New World” is a common historical reference to what? North America, of course. Was Deuteronomy 29:28 a cryptic prophecy to one of newly discovered regions where the tribes of Israel would be scattered? Perhaps this is what the rabbinic writings in 2 Esdras13:40–45are suggesting. One and a half years’ travel by foot and boat either west or east of the Euphrates could well lead one to North and South America.

Israel to Be Lost Among the Gentiles

Deuteronomy 29:28 states, “And YHVH rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land [Heb. eretz acheret], as it is this day.” How did the ancient Jewish sages understand this passage?

Rabbinic Commentary on this Verse

b. Talmud, Yevamot 17a (c. 500 C.E.) (Soncino Talmud, Soncino):

[T]hey had declared them [i.e. ,the ten tribes of Israel, see rabbinic footnote below]¹⁹ to be perfect heathens [or gentiles]; as it is said in the Scriptures, “They have dealt treacherously against YHVH, for they have begotten strange children.²⁰” 

A Rabbinic footnote on this passage states, “(19) The ten tribes; (20) Hos. 5:7.”

The ArtScroll Tanach Series Bereishis/Genesis (an Orthodox Jewish commentary on Genesis) states, regarding Genesis 48:19, Orthodox Jewish sage of the Middle Ages, Ibn Ezra wrote:

Many nations will descend from him [Ephraim]. That is, the word, fullness, melo, connotes “abundance,” the phrase meaning: and his seed will become the abundance of the nations (Neter; Karnei Or)” (p. 2121). According to Radak [R. Dovid Kimchi Torah, a scholar of the Middle Ages], “This refers to the Exile when the lands of others will be filled with his scattered descendants. See also Hosea 7:8: Ephraim shall be mingled among the nations (ibid.).

Deuteronomy 30

Deuteronomy 30:1, It shall come to pass. This is an end time prophecy concerning the people of YHVH.

Deuteronomy 30:1–5; 31:16, Returning to Elohim. Israel’s departure from her covenantal agreements with YHVH was assured. Moses prophesied it. But repentance (verse 2) was always an option—an open door of return back to right relationship with YHVH. Have you repented of straying from his Torah-commands whether out of ignorance or purposely?

Deuteronomy 30:2, You will return unto YHVH. The word return is shuv/CUA, which means “to come back, turn back.” Bear in mind that one cannot turn back to what one never had in the first place. This prophecy says that those who YHVH has scattered because of their disobedience to his Torah-covenants will return to him. To whom is this referring? In Hosea 3:4–5, we find similar language:

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: afterward shall the children of Israel return, and seek YHVH their Elohim, and David their king; and shall fear YHVH and his goodness in the latter days. (emphasis added)

Relate this to Revelation 18:4 and Malachi 4:4–6 along with Jeremiah 16:19 (read verses 15–21 for context).

Let us not forget that, “Ideal repentance is motivated by the desire to return to [Elohim], not because one seeks to rid oneself of suffering, and benefit from Divine blessings” (The ArtScroll Stone Edition Chumash p, 1091).

With all your heart. Moses makes the heart of man a major focal point in this chapter (see also vv. 6, 10, 17. The subject here is about returning to Elohim after having turned away from him, but this can only happen when the heart of man is willing disposed to do so, and not a minute before that. Repentance is all conditional on the heart of each individual person.

This scriptural passage presents the view that if YHVH’s people will return to him with all their heart and soul from the places he has scattered them because of their disobedience and that of their forefathers (v. 2) that he will begin to gather them together in their foreign lands (vv. 3–4). Eventually this will result in his people returning to the promised land of their inheritance (v. 5). In the process, after his people have inclined their hearts to following YHVH, he will respond by circumcising their hearts and that of their children to love him more, so they can walk in harmony with him by keeping his Torah commands, so he can bless them. This is all predicated upon his people making a choice to obey him (v. 19). Once the choice is made, he will pour out his grace upon his people, so they can continue to obey him with all their hearts. 

Deuteronomy 30:3, From all the nations to which YHVH … has scattered you. The Scriptures over and over again record that the house of Israel (Ephraim) would be scattered over the face of the whole earth (Ezek 34:6, 12; 36:19; 37:21; John 11:52), and that YHVH will regather them in the end times and return them to the land of Israel (Deut 30:3–5). Deuteronomy 32:26 says, “I said, I would scatter them into the corners …” The ArtScroll Stone Edition Chumash comments, “This refers to the exile of the ten tribes who were scattered to an unknown place where they have never been heard from again.

On the phrase of the same verse, “I would make the remembrance of them to cease from among men. …” the same Chumash states, “This is a reference to the exile of Judah and Benjamin, the Davidic kingdom from which today’s known Jews are descended.” It goes on to say that though nations would seek to destroy Israel entirely, YHVH would never allow Israel to become extinct or disappear. Israel’s perpetual existence is a constant reminder of YHVH’s plan and eventually Israel will thrive and fulfill YHVH’s intention for it” (pp. 1105–1106). 

Nineteenth orthodox Jewish scholar S. R. Hirsch in his commentary on the same verse translates the phrase, “I would scatter them into the corners …” as, “I would relegate them into a corner …,” and then says that the Hebrew here refers to the “extreme end of a surface, the side or corner ….” He, too, relates this fate to the Ten Tribes who would be scattered “to some distant corner of the world, where, left entirely to themselves, they could mature towards serious reflection and ultimate return to Me …” (p. 650). 

Some in the Christians deny that these Scriptures passages pertain to the ten tribes of the Northern Kingdom of Israel and instead insist that they are speaking about Judah (the Jews) only. They insist that the return of the Jews to the land of Israel starting in 1948 is the fulfillment of these prophecies and the ten tribes of Israel are lost forever. How can this a correct understanding in light of the Scriptures and the Jewish sages interpretations of those scriptures that states again and again that the ten tribes will return at the end of the age to be reunited with the Jews under the reign of Messiah Son of David (Ezek 37:15–28)?

Deuteronomy 30:6, Circumcise your heart. Obedience to YHVH is all about the heart, all about love and relationship between him and us. Are his commandments too difficult to keep? (See verses 11–14.) Ultimately obedience is about our making choices. What are those choices and what are both the long-term and short-term results of those choices? (Compare verses 29:27–28; 30:9, 20 with 30:15–16, and relate this to what Yeshua told the rich, young ruler in Matthew 19:16–19.)

Deuteronomy 30:6, Will circumcise your heart…and of your seed. This is a prophecy concerning the Renewed Covenant, to which Jeremiah makes reference (Jer 31:31, 33) as does Ezekiel (Ezek 36:26–27), and the writer of Hebrews (Heb 8:8).

Deuteronomy 30:11–14, Is the Torah too difficult to obey? Does YHVH’s Torah set an impossible standard by which we are to live? If so, we are logically compelled to ask ourselves this question: Would a righteous and just Creator who is a loving Heavenly Father give to his chosen people and children a set of standards that were humanly impossible to perform, then curse them for their inability to meet these standards? If so, then we must face the fact that Elohim is an unjust and a wicked tyrant! If Torah isn’t an impossible standard to follow, then what is the Torah’s purpose in our life and why does the Creator impose the Torah upon his people? We believe that the Torah sets a standard of faith, trusting in Elohim, and that if followed it provides a system of repentance and sacrifice for obtaining forgiveness from Elohim and restoring a condition of being considered righteous in his sight. The Torah also teaches man how to achieve peace on earth and good will toward men by showing humans how to love Elohim with all their heart, soul, mind and strength and their neighbor as themselves.

Paul quotes this same Deuteronomy passage in Romans 10:6–8 where he relates the Written Torah to Yeshua, the Living Torah or Word of Elohim incarnate (in the flesh). (Compare with John 1:1, 14.) He shows that they are one in the same and that Messiah Yeshua, through his life, came to reveal to man the righteousness of the Torah-law. This righteousness is available to us if we will but have a heartfelt faith in him (Rom 10:4, 9–10) and allow him to live out his righteousness in us through the empowering work of the Spirit of Elohim. In verses 11 through 21, Paul goes on to relate this very truth to being the central message of the gospel that Isaiah prophesied (Isa 52:7) would be preached to redeem both houses of Israel to Yeshua their Messiah. Furthermore, in Romans 10:4 Paul reveals that Yeshua is the end goal, target of or the full flowering or embodiment of the Written Torah in human form.

Deuteronomy 30:12, 13, That we may hear it. The NAS translates this phrase as: “and make us hear it…” When the Torah is in our heart, no one will have to force us to do it, for man’s love for Elohim will compel him to obey the Torah (see John 14:15), it will be the result, spiritual fruit or “good works” of man’s salvation (Eph 2:10). 

Deuteronomy 30:19, Heaven and earth to bear witness against you. We find this phrase elsewhere in the Scriptures to denote a lack of obedience or awareness to the plans and purposes of YHVH on the part of his people (Deut 4:26; 30:19; 31:28; 32:1; Josh 24:24–27; Luke 19:40). The Scriptures say that in any legal matter a word is to be established in the mouth of at least two or three witnesses (Num 35:30; Deut 17:6; 19:15; Matt 18:16). In an anthropomorphic sense, heaven and earth are two witnesses against the people of YHVH for their disobedience to his covenants. On the earth and under the heaven, from the beginning of time, humans have committed an unending litany of sins, and heaven and earth have seen it all. Prior to his death, Joshua set up a large stone as a witness against the children of Israel that would testify against them if they ever turned away from YHVH and his Torah-covenants.

And the people said to Joshua, “YHVH our Elohim we will serve, and His voice we will obey!” So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem. Then Joshua wrote these words in the Book of the Torah-law of Elohim. And he took a large stone, and set it up there under the oak that was by the sanctuary of YHVH. And Joshua said to all the people, “Behold, this stone shall be a witness to us, for it has heard all the words of YHVH which He spoke to us. It shall therefore be a witness to you, lest you deny your God.” (Josh 24:24–27)

Over the millennia, the earth’s stones have witnessed much sin. Just think of the human blood that the earth has had to absorb, or how the heavens due to human greed have been polluted in countless ways…and this is only the beginning. But what happens to these two witnesses after the Millennium (or Messianic Era) both of which (anthropomorphically speaking) have seen and heard all the sins of YHVH’s people as well as the whole world? After the white throne judgment (Rev 20:11–15), the wicked whose names are not written in the Book of Life will be cast into the lake of fire (Rev 20:15), and sin will once and for all be expunged from the earth via the cleansing flames. It is at this time that the physical heaven and earth will also be destroyed (2 Pet 3:7, 10; Pss 75:3; 102:25–26; Isa 51:6; Zeph 3:8; Matt 24:35 cp. Rev 21:1)! Elohim will mercifully remove the indicting evidence against man’s sinful rebellion. HalleluYah! Hirsch in his commentary on this verse states that Elohim sends the warning first by means of heaven and earth, and if no notice be taken, uses them as his instruments for the ruin of the guilty ones, even as they are the agents of his blessings when we have made ourselves deserving of them by devotion to our duty (The Pentateuch/Devarim, p. 605). Recognizing that heaven and earth are agents of both YHVH’s blessings and curses upon his people, it behooves us to take notice of the hurricanes, tornados, earthquakes, floods, droughts, forest fires, volcanic eruptions and other natural calamities that are striking our nation and the world as we are increasingly heading down the path of moral and spiritual decay and perversion and outright rebellion and wickedness.

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The Tribes of Israel: Their Dispersion and Ultimate Return

My apologies, but in my print version of this article, I have numerous footnote references, which, sadly, don’t come through in this online version. If you need the footnotes, please email me and I’ll send you a pdf of this article with the footnotes. All the footnotes can be found in my longer article (https://hoshanarabbah.org/pdfs/migrations.pdf) that includes the following excerpt.

A Brief History Lesson

When the children of Israel exited Egypt, they were one nation composed of twelve tribes. Contrary to popular opinion, the Jews (from the tribe of Judah) were only one-twelfth of that nation — not the whole nation. At Mount Sinai, that nation made a covenant with YHVH Elohim to obey him and keep his commandments with the Torah as the nation’s constitution. In return, YHVH promised to bless and  protect the nation of Israel. Several hundred years later, the nation of Israel began to turn away from its covenantal promises by not adhering to its Torah-constitution and by worshipping pagan deities. The result of this apostasy was that the nation of Israel split in two becoming two nations: the Northern Kingdom (composed of the tribe of Ephraim and nine other tribes) and the Southern Kingdom (composed of Judah and two other tribes more or less). The tribes of the Northern Kingdom never did come back to YHVH or his Torah, but continued to walk in the ways of the heathen nations around them. As punishment for their disobedience and rebellion against him, YHVH allowed the very nations whom the Northern Kingdom “fell in love with” other than YHVH to take them captive. This resulted in the Israelite dispersion among the nations of the world as Moses predicted would happen in the Torah. Sadly, the same thing eventually happened to the Jews of the Southern Kingdom. Even though the Torah predicted this would occur (Gen 49:16; Deut 28:64; 29:25–28; 30:1–5; 32:21–29), it also predicted that YHVH would regather his people from the lands where they had been scattered (Deut 30:1–5). The Hebrew prophets spoke extensively about the exile and eventual return of all the tribes to the land of Israel. Often these prophecies were coupled with end time, Messianic and millennial prophecies. The prophecies about the return of the Israelites to their land was partially fulfilled by the return of a small remnant of Jews and Levites to the Israel during the time of Cyrus, king of Persia and Babylon. But this historical event didn’t fulfill these prophecies totally even in the least. First, Ezra makes it clear that only those from the tribes of Judah and Levi returned to Israel after the Jews’ seventy-year exile in Babylon. None from the Northern Kingdom returned. Second, the Jews only came from one nation of exile (Babylon), and not from many nations around the world — including even the furthest islands — as the Hebrew prophets predicted would happen. So the remnant of Jews who returned to Israel from Babylon was only a partial fulfillment of the biblical prophecies about all twelve tribes eventually returning to the land of Israel. Why did YHVH allow a remnant of Jews to return to Israel? Simply this. Had there been no Jews in the land of Israel, the Messiah couldn’t have been born in Bethlehem. With no Messiah, then the Messianic biblical prophecies couldn’t have been fulfilled making the Bible — the Word of Elohim — a lie. Not only that, as we shall see below, it was the purpose of the Messiah to regather the lost sheep of the house of Israel by sending out spiritual fishermen with the good news message of redemption and salvation for all those who would repent of sin (i.e., Toarhlessness, see 1 John 3:4) and place their faith in the Yeshua, the Jewish Messiah. As we shall also discuss below, the apostolic writers of the Testimony of Yeshua (the New Testament) were very well aware that the twelve tribes were still extant in their day, and the gospel message needed to be taken to them. Not only that, but in Paul’s mind, the Gentiles were, at least in part, to be viewed as the lost the sheep of the house of Israel (i.e., the Northern Kingdom). The gospel message was to be like a net to draw them back into the spiritual fold of nation Israel — back into a spiritual relationship with YHVH Elohim through Yeshua the Messiah. Paul makes this clear in several places (especially in Eph 2:11–19).

What the Jewish Sages Say

For several millennia, many notable Jewish scholars have been aware of the biblical prophecies pertaining to the return of the Israelite exiles (all twelve tribes) from the lands where they were scattered. Even today, Orthodox Jews still pray daily for and look forward to the regathering of the dispersed of Israel from the four corners of the earth. They see this as something to be fulfilled in the end times with the advent of the Messiah. They refer to this event as the final redemption. Here are some quotes from some of these Jewish sages: The late Menachem Schneerson, the head of the Orthodox Jewish Lubivicher Movement, stated that,

The future King Messiah (Messiah Ben [Son of] David) will not only redeem the Jews from exile, but will restore the observance of the Torah-commandments to its complete state, which will only be possible when the Israelites are living in the land of Israel.

At this same time, according Schneerson while referencing the notable rabbinic sage of the Middle Ages, Moses Maimonides also known as the Rambam,

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