‫פרשת יתרו‬
Rabbenu Saadia Gaon teaches us the uniqueness of the Aseres HaDibbros.
Seemingly, one word in the Torah is not more important than any other.
Since even the absence of one letter from a Sefer disqualifies it, then certainly
the place and unwavering importance of each Mitzva is supreme. Thus, we
may wonder why these Ten Sayings have such a unique place.
Rabbenu Saadia Gaon explains that these Dibbros, in addition to the specific
commandment they convey, are classifications of Mitzvos. All the 613 Mitzvos
belong to one of the ten categories that the Dibbros constitute.
It is fascinating to note that the commentators ask a similar question on the
first and last of the Aseret HaDibbrot. The first is the command to believe in
Hashem. O'nochi Hashem E…lokecho (Perek 20/Posuk 2). I am Hashem
your L..rd. That very utterance, devoid of a specific command, was an
unequivocal statement and demand. The very fact that Hashem has informed
us of His Deity requires us to accept that and believe. Thus, the very first
Halacha in Mishneh Torah LaRambam, Hilchos Y'sodei HaTorah Perek 1/
Halacha 1 states the Mitzva of believing in Hashem and all that is to
accompany that belief.
Ramban, among others, asks how can we be commanded to believe? Our
minds are free; they encompass many thoughts. Can out thoughts be
controlled? Can our thinking be censored to such an extent that a foreign
thought will not even enter our consideration?
The tenth Dibbra is the Mitzva of "Lo sachmod" (Posuk 14). There we are
commanded not to covet that which is not ours.
The exact meaning of
"sachmod"-coveting is not simple to know. There is a machlokes as to
whether it is the desire to have something which is not ours that is forbidden
or that the prohibition refers specifically to the particular actions that stem
from that desire (See Mishneh Torah LaRambam Hilchos G'zeila Va'a'veida
Perek 1/ Halachos 9-11). [ See additionally the second dibbros which add the
word "…v'lo sis'aveh" (D'vorim Perek 5/Posuk 18)-and do not desire.]
On this Dibbra, Ibn Ezra', among others, asks how can Hashem forbid the
desires of our hearts. "Anashim rabbim yis'm'hu 'al zos ha'mitzva". Many
people express amazement at this Mitzvah. "Eich yi'h'yeh o'dom she'lo
yach'mod dovor yofeh b'li'bo…" How can it be that a person will not covet in
his heart that which is beautiful?
These two questions reflect upon the same principle: Man's thinking and
feeling are too free to be regulated by Mitzvos.
It seems impossible to
conceive of the fact that Man will be punished for letting his mind and heart
entertain thoughts and feelings that are inherently part of their senses. Of
course, once the Torah offers such a command, then it must be true. Our
job, is to seek to understand the truth. The words of the Ramban and Ibn
Ezra' and others deserve our study and understanding and our attention to
their exposition of these subjects.
However, I wish to focus on an idea that is suggested by their writings. The
Aseret HaDibbrot are enveloped by these two Mitzvos.
These two
overarching categories that begin and conclude the Ten Commandments
present similar problems and thus there is a reason to sense that there is a
common thread of thought that relates to them.
There is no question that the "first" of anything important is unique. Until
the second is introduced, the "first" is all that there is. When B'nei Yisroel
are assembled at Har Sinai to experience the unequaled Revelation, the
opening words demand our belief in the Lawgiver.
The opening words
leaves nothing beyond doubt as to what is expected from us. All stems from
Hashem.
On the other hand, since this cardinal precept reflects upon our thinking, I
may conclude that thinking by itself is sufficient. After all, Va'Hashem yir'eh
la'leivov (Sh'muel I, Perek 16/ Posuk 7). Hashem views the heart. Since that
is undoubtedly so, one my think that as long as the heart and mind are
thinking and feeling properly that which we do is insignificant.
Thus the
Torah tells us in the initial Dibbros, the function of which is to regulate ManHashem relationships, that though "Onochi" begins the process of
understanding Mitzvos, it is not enough to think about Hashem. Our words
(Lo sisa) and our deeds (Zochor, Kabbed) must be regulated as well. [See
Rabbenu Bachaye.]
On the other hand that same Posuk in Sh'muel tells us, "Ki ho'odom yir'eh
la'ei'na'yim". Man looks to the eyes, indicating that we judge others by their
externalities, deeds and actions. In contrast to Hashem, men have no true
insights into the thoughts of others. They can judge only by their deeds. If
that is so, we understand why the cardinal Dibbros that introduce the second
group of Commandments, Bein O'dom La'Chaveiro, should begin with
prohibition of deed: Lo sirtzch, lo sin'af lo signov (Posuk 13). Do not murder,
do not steal; do not have forbidden relationshiops.
These actions are
rejected. I may have been able to contemplate, though, that speech need
not be so restricted. Thus the Torah writes "Lo sa'aneh" (ibid.), forbidding
false testimony and teaches us that the words we speak have great
significance in out communication with others.
Finally, the Torah writes "lo sachmod". Coveting and desire are in the heart.
The conclusion of the Aseret HaDibbros and the final five Bein Odom
LaChavero, is a Mitzva that reflects directly upon us. How do we feel? Where
do we belong? And we are commanded to believe that.
The message is that whereever we are we can ask for directions for life in all
areas of efforts we are making.
We need to relate to Hashem beyond
uttering prayers. We need to do those actions that bring Him "nachas ruach"
above. And just as the Torah teaches us here not to relate to G-d on the
"belief" level only, but to speak and act as He mandates so we must know
that we must relate to our fellow man not on the action level only.
The Aseret Hadibbrot are encompassed by these two Mitzvos which, when
seen on the broader spectrum are inculcative, provide a perspective and
framework for all our relationships with G-d and with Man.
When we rise, as is the custom in most Shuls, for this reading (it is preferable
to rise at the beginning of the Aliyah, not in the middle) let us think we are
not rising for K'vod HaTorah alone. For were that the case, there is no more
K'vod HaTorah in the Asseret HaDibbrot than any other part of the Torah.
Let us see ourselves rising to the challenges at hand, taking care of the
proper relationship to work our way to success, and seeking greater
accomplishments. Let us rise to meet Hashem Who astonished us with His
kindness and sent His Sh'china to be among us. Let us rise to the occasion
and try to be the best we can as we remember the Revelation that presents
each and every one of us with the highest of goals we could every hope for.
Rise for the Asseret HaDibbrot and stand for all those opportunities life has to
offer us.
Shabbat Shalom
Rabbi Pollock