Now, RJE inserted the material Bereshit 22:11-16, with the name HaShem, saving Yitzchak from death, as it were. But RJE did not change the text of Bereshit 20, the text that deals with Sarah and Abimelech. In particular, he left Bereshit 20:14-16 (from E), in which sex is traded for money and goods (according to E).
RJE changed only the death verdict, not the analysis of E, that Yitzchak was a Mamzer. If Yitzchak was a Mamzer, and if we accept the Tikkun of J, are not all of Yisrael "Mamzerim?"
How then can Devarim 23:3 state that a Mamzer cannot come in the community of HaShem?
The Shita of E that Yitzchak was a Mamzer is accepted by RJE as legitimate, but in D it becomes unthinkable. Moreover, the law of D is obviously not ethical: the Mamzer's verdict, for a misdeed of one of his forefathers, is virtual exile.
It is not a coincidence that the law of D is in contradiction with RJE. This is a very deep issue, which shows the Divine background of the Torah of RJE. D is confirmed to be Lo-Ruchamah; she has no pity (Devarim 13:9, 19:21, 25:12), for the Mamzer. But Lo-Ruchamah is a spiritual "Mamzer" herself, and is not suitable for the community of HaShem, using language of D. And when the community of HaShem nevertheless accepts this "Mamzer," the proper verdict is exile.
As long as we keep D as Torah, we, all of Yisrael, rightfully have the status of "Mamzerim." We are judged, as it were, according to the Shita of E. Understand it well.
Ephraim has surrounded Me with falsehood. and the House of Israel with deceit. (Hoshea 12:1)
