concluded that the pre-eminent purpose for posting the Ten Commandments on schoolroom walls was plainly religious. In 1950, the Committee on Jewish Law and Standards of Conservative Judaism ruled: “Refraining from the use of a motor vehicle is an important aid in the maintenance of the Sabbath spirit of repose. Such restraint aids, moreover, in keeping the members of the family together on the Sabbath. However where a family resides beyond reasonable walking distance from the synagogue, the use of a motor vehicle for the purpose of synagogue attendance shall in no wise be construed as a violation of the Sabbath but, on the contrary, such attendance shall be deemed an expression of loyalty to our faith. . . . [I]n the spirit of a living and developing Halachah responsive to the changing needs of our people, we declare it to be permitted to use electric lights on the Sabbath for the purpose of enhancing the enjoyment of the Sabbath, or reducing personal discomfort in the performance of a mitzvah.” Deuteronomy chapter 6 Dr. Nathan MacDonald of St John's College, Cambridge, reported some dispute over the exact meaning of the description of the Land of Israel as a "land flowing with milk and honey," as in and 17, 13:5, and 33:3, , and 14:8, and , 11:9, 26:9 and 15, 27:3, and 31:20. MacDonald wrote that the term for milk (, chalav) could easily be the word for "fat" (, chelev), and the word for honey (, devash) could indicate not bees' honey but a sweet syrup made from fruit. The expression evoked a general sense of the bounty of the land and suggested an ecological richness exhibited in a number of ways, not just with milk and honey. MacDonald noted that the expression was always used to describe a land that the people of Israel had not yet experienced, and thus characterized it as always a future expectation. Plaut observed that the precise meaning of the six words of the Shema in is not at all clear. In the Hebrew, after the opening "Hear, O Israel," the affirmation itself states tersely: "Eternal our God Eternal echad." Plaut wrote that the text can be understood to say: is our God, and alone; is our God, one indivisible ; our God is a unique ; is our God, is unique (in extraordinariness). The early 20th century Oxford professor Samuel Rolles Driver