Parshat Yitro and the Aseret HaDibrot (often called the 10 commandments)

The highlight of Parshat Yitro is the section known as Aseret Ha Dibrot which I chanted today. Although commonly referred to as the Ten Commandments, in Hebrew, this section is actually known as the 10 statements or 10 things. When you think about the impact of these statements on the world, I think you would agree that they have had a major role in defining a code of universal morality. Yet, interestingly enough, these statements are not found in our daily liturgy. You might see them reflected in synagogue architecture, but you will not see them in any siddur except perhaps as part of a personal reading after the completion of a service. Why aren’t the Aseret HaDibrot inserted into our liturgy? In order to understand why, it is important to first look at a section of Mishneh found in Tamid 5:1 The text points out that when the Temple stood and the daily sacrifices were being offered, the service consisted of the 10 commandments, the Shema, v’haya im shemoah, vayomer, True and Firm, Avodah, and Birkhat Kohanim. The listing shows that in this earliest of services, the 10 statements were included and that happened even before the inclusion of the Shema. If that’s the case, how did those statements get eliminated and why? For that we will look at Tractate Brachot 12:1. Who were these heretics? They were individuals who broke away from Judaism and became adherents of Christianity. These individuals basically argued that the Torah did not come from G-d, only the 10 commandments were G-d given. Hence, there was no need to observe the other mitzvot, only the 10 commandments. Obviously for individuals wishing to find a less demanding way to connect to G-d, conversion to Christianity was a much easier and less onerous process than remaining Jewish or converting to Judaism. As a result, the Rabbis made the decision to prove that all of Torah, not just the 10 statements were Divine in nature and they therefore removed the Aseret Ha Dibrot from the service in order that they not be emphasized too much. It was for the very reason that they were so foundational, that they were expunged from the liturgy. The Rabbis did not want them to be the focus beyond all else. From the point of view of Judaism, the Aseret HaDibrot are foundation principles but in and of themselves are not sufficient to create a better world. Adherence to the other 603 mitzvot is needed. When we look at the Aseret HaDibrot, the first 4 statements are definitely related to our relationship with G-d. The fifth statements speaks about parents and the final 5 statements are based on our relationship to other people. The fifth statement acts as a bridge between Gi-d and others. Parents are the ones who introduce us to the world, model how we are to behave, and as I heard said this week, are god to us when we are infants, providing for our needs and sustaining us. If you look at the list and put parents on the side of G-d…the 10 statements have another organizational pattern. Each side is listed in descending order in terms of gravity. For statements, 1-5 , acknowledging that G-d is G-d becomes the basis for all the other divine demands of behavior. But notice, the first statement is not written in a command form at all. Is it a mitzvah or not? This too, is up to interpretation. Rambam, in his Sefer HaMitzvot, counts belief in God as the very first mitzvah by citing that “Anochi Hashem Elokecha” is the Biblical source for the commandment of faith. Rambam believed it was an obligation for Jews to believe in G-d as the source of power behind all that exists. He did not see the first of the 10 statements as a precursor to all the other statements, rather he saw it as a command . According to Rambam one is obligated to acknowledge and believe in G-d. The Baal Halachot G’dolot, who lived prior to Maimonides, did not believe that the first of the 10 statements was part of the Torah’s positive commandments. He saw it as the starting point for all other mitzvot, but not a mitzvah itself. As a precursor statement to the mitzvot, it served as a reason for doing all the other mitzvot. In other words, it is a statement which makes G-d’s sovereignty the basis for having all the other mitzvot in the first place. It is not stated as an action of you must or must not do this! “ Baal Halachot Gedolot does not deny that a good Jew must believe in God, but he understands that this requirement is too basic to be counted as a mitzvah. Faith is the pillar which supports all the 613 mitzvot of the Torah, and thus is not considered one of them.” “Rav Soloveitchik once summarized this disagreement using halachic terminology –Rambam considers faith as a mitzvah, but Halachot Gedolot considers it a “hechsher mitzvah”, a necessary precondition of the mitzvot.” As you consider the Aseret HaDibrot, perhaps you can see how revolutionary they are. If you are an individual who disagrees with Maimonides by thinking that belief in G-d is not a mitzvah, because belief cannot be commanded, then you should also understand that having doubts about G-d is not the same as denying G-d’s existence. Judaism believes that if you knew G-d you would be G-d because no mortal can master the immortal. Belief in G-d is not knowledge of G-d. Statement #1 presumes belief in G-d’s role in our history. For many of us such belief might stem from the fact that there have been attempts in every generation to destroy us and yet we are still here. Belief, however, does not mean that one cannot also have doubts. For according to Judaism, doubts open the possibility for study and growth. Doubts lead to questioning and questioning in Judaism is seen as a positive aspect of being alive. Go back and read the Aseret HaDibrot with new eyes, find commentaries, ask questions, study and grow! 1. What is the difference between a cultured nation and civilized nation? How do the Aseret HaDibrot attempt to make us into a civilized nation? 2. What is your reaction to the idea that doubt and questioning are welcomed in Judaism because they allow for growth and study? 3. When you think about the first statement in the Aseret HaDibrot do you think of it as a commandment that we are commanded to believe in G-d's role in our history or as a preamble to the following 9 statements?