Judaism 101
The Ten Commandments are really Ten Statements, which provide us with a basic introduction to Judaism. PARSHAS YISRO PARSHAS YISRO
Mislabeling
One of the most prevalent examples of mislabeling occurs in this week’s Torah portion: The Ten Commandments. They are referred to in the Torah as the Aseres Hadibros, or, Ten Statements. The Torah actually comprises 613 commandments. The Aseres Hadibros represent one grouping of commandments, but by no means is this an exhaustive list of the Mitzvos.
The question thus begs itself. Why did G-d choose these Ten Statements out of all the 613 commandment to be part of His initial communication to the Jewish people?
PARSHAS YISRO
Upon close reflection, we realize that these Ten Statements espouse fundamental principles that are relevant to all of Judaism.
The Foundation
Firstly, the first two statements: “I am the Lrd your G-d who has taken out of the Land of Egypt from the House of Bondage,” and “You shall have no other g-d’s” represent the basis of all the Mitzvos of the Torah.
The affirmative statement that G-d is our G-d and liberator is the basis of all Positive commandments. When we realize the role G- d plays in our lives, we feel compelled to acknowledge G-d’s presence by following His will and performing all the other commandments.
The second statement that forbids us to have other g-ds, forms the foundation for the observance of all the proscriptive commandments. When a person acts in defiance of G-d’s will they are – albeit, subtly – repudiating G-d.
PARSHAS YISRO
The World Quaked
The third statement not to say G-d’s name in vain, refers specifically to a person who swears, invoking G-d’s name, in vain. When G-d uttered these words, our sages tell us, the entire world shook.
What distinguishes this transgression from all others?
The answer lies in the unique nature of this sin. Instead of doing something in spite of G- d’s will to the contrary, this individual who swears, invokes G-d’s name and introduces G- d into his transgression.
By this statement, the Torah teaches us that, in reality, every time we go against G-d’s will and “contaminate” ourselves we “drag” G-d into the impurities with which we are associated.
Shabbos: Affirming Creation
The fourth statement to observe the Shabbat is more than just one commandment. Shabbat observance is tantamount to PARSHAS YISRO observing the whole Torah. It is our most dramatic way of declaring with our whole essence and being that we believe that G-d is our Creator – who created the world in six days and rested on the seventh – and Liberator.
Parents: G-d’s Paradigm
The fifth statement to honor parents was intended to give us a worldly model for the honor we must accord G-d. The Talmud states that G-d has equated the honor of our parents with the honor of G-d. By honoring a parent, we are vicariously, honoring G-d and conditioning ourselves to accord Him honor directly, as well.
Relationship with G-d Depends on Relationship with Others
The second tablet consists of five statements that deal with our relationship with others, without which our relationship with G-d is flawed. Not to kill, steal commit adultery and PARSHAS YISRO not to steal (according to the Talmud “kidnap”, but, by extension includes all forms of theft) and, represent G-d’s declaration to us that we should respect the lives, relationships and resources of others. These are fundamental principles without which one cannot be conscientious about any of the other social commandments in the Torah.
We are All Witnesses
The commandment not to bear false testimony is a statement that expresses what we do wrong whenever we transgress. The prophet Isaiah declared that, “You are My witnesses.”
We are here to show the world that there is a Higher Authority who controls everything and to whom we are beholden. Whenever we transgress we bear false testimony and misrepresent G-d to the world.
PARSHAS YISRO
Establishing Boundaries
The last statement “Not to covet,” i.e., to desire what belongs to someone else, is the ultimate ingredient necessary for respecting the rights of others. This statement establishes the need to recognize the boundaries that G-d instituted in this world. A Jew must realize that what is not their own is totally out of bounds and one should not even consider taking it.
The Messianic Age
This complete realization of this last statement will occur in the future age of Redemption, at which time (as Maimonides concludes his Mishneh Torah):
“There will be no jealousy and rivalry… because the whole world will be filled with the knowledge of G-d as the waters cover the sea.”
One who is imbued with knowing G-d (the first Statement) will have absolute and total respect for the integrity of all others.
PARSHAS YISRO
Indeed, the very last vice we will have conquered in the Messianic age is the one that allows us to be content with what we have and have no need to measure what we have relative to others. This is the essence of the very last commandment, not to covert, and it seems it will be the final human flaw to be corrected, as Maimonides concludes his treatment of the future with the knowledge that there will be no more jealousy.
From the book Light from the Future: Parshas Yisro by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
