The Mercy of Asking Why

The Scriptures contain many commandments given to Israel by God the Father. Those laws were clarified by the Prophets, the Messiah, and the Apostles. The commandments are rules for daily living, guidelines for happiness and success, health laws, and also laws for society and government.

Sadly, many people have the notion that the Torah is unreasonably strict, and full of nothing except prohibitions, but that is not the case. Although the Law does contain some strict rules, it is also filled with mercy and compassion. Many people have considered the Torah [the Law of Yahweh] to be unfair, but it was always fair and merciful.

A prime example of the fairness of the Law comes in the realization that punishment for those who break the “letter of the Law” does not apply to those who are ignorant of it. Apostle Paul plainly stated: "sin is not charged against a person when that person does not have the Law." [Romans 5:13] The Nephite prophets likewise wrote: "All little children are alive in Christ, and all also they that are without the Law. For the power of redemption comes on all them that have no Law. Wherefore, he that is under no condemnation cannot repent for repentance is unto them that are under condemnation and under the curse of a broken Law." [Moroni 8:22-24 (8:26-28); Mosiah 3:11 (1:107)

The Laws of God are plain, and consequences for breaking the Law are spelled out. But Scripture contains examples of when Mercy overrides the Law. For example, there is obviously a commandment that reads "Thou shalt not steal". What about the impoverished person who must steal food in order to feed his or her children. [This should not be confused with stealing an iPod or a plasma TV. Likewise, this does not relate to the person who is not truly poor, or unable to work.] Yahweh made provisions in Torah for the poor, in a couple ways. Farmers were commanded not to harvest the corners of their fields, and to only make one pass through a field or vineyard during harvest. The excess was to be left for the poor - they could come into the fields and orchards afterward and help themselves to produce. Secondly, there was charity - people with some means were commanded to give to the poor. And thirdly, widows, abandoned wives and children were to be cared for by family.

There was redundancy built into the Law. If one aspect failed, there were two other back-up provisions in the Law.

But what if “the system” breaks down? What if the land-owners do not follow the Torah? What if they do not leave the corners of the fields un-harvested? What if they have the gleaners go through and pick everything - leaving nothing behind?

And what if there is no charity in the land? What if there is no generosity for the poor?

And what if family is hard-hearted and will not do their duty toward their down-and-out family members?

What if the Law of Yahweh Law is disregarded? What if all three contingencies fail? Then what? Then if the poor person must steal food to feed children - there is no condemnation in the Torah. There is mercy. In this scenario the person steals food to feed her hungry children because the general congregation or society, individuals, and family members are sinning. Sin is transgression of the Law. Their sin places the woman in the position in which she has no other choice. They are accountable - not her. But people could harshly decide that she had broken the law - that she is a thief - unless they ask Why? Mercy comes in asking Why? Why did she steal? She sole - yes! But what was her intent? And why was she forced into such dire straits?

As the Messiah explained in his halachah [interpretation of Torah]: the husband who puts his wife away without Torah-based reason causes to rely upon another man. He causes her to step outside the ideal boundaries of the Law. In the time of Messiah, most women could not provide for their own support. If the cast off woman had no means and no family to return to, she could not care for herself - she needed help. If the husband cast her out unjustly - without legitimate cause - he places her in a situation in which she may need to look to another may to provide her support and comfort.

Scripture Law distinguishes between murder and killing. The act may be identical and the result identical, but the reason is different. Plotting and lying in wait to kill someone because of anger is not the same as killing a man to defend oneself. In either case, someone ends up being dead - but the difference in the two acts - the difference in how it is judged comes through asking Why? Mercy may take claim on the individual who killed to stop an attack by a rapist, but it will not claim one who kills in order to rob another.

Elohim does have a “Plan A”. Plan A is contingent upon all people being kind and loving to one another, and submissive to the Laws of God. Within the Law there is redundancy - what we now sometimes call “over-engineering” or “fail-safes”. But when we humans rebel against God - when we will not take the counsel of Scripture - God still provides. And that safety-net that God provides is rarely [if ever] what we expected, what we hoped for, or what we planned.

God is not eagerly trying to find faults with us - God is always looking for the good in us. God is hoping we succeed - not that we fail. Elohim has compassion upon us. The compassion of God searches our hearts and our circumstances, and asks "Why?" Once the reason is known and all the circumstances, Mercy may reign over punishment.

As we judge others, let us be more God-like. Let us ask Why did this person do something that is outside the Law? Was he or she acting in rebellion to Torah? Did others cause him or her to commit sin?