Importance of the Ten Commandments- Instructor's Copy

The ten commandments have special significance in the Torah. This is what was written on the tablets. These are the words that were intended to be conveyed directly to the Jewish People at Matan Torah. Today, we will explore:
1. what makes the ten commandments significant;
2. how the commentators understand the discrepancies in the text between Parshat Yitro and Parshat Va'etchanan;
3. and the halachic issues involved in giving special significance to the ten commandments.

Where's the Novelty: one would have expected to hear "chiddushim" at Har Sinai. Instead, the Ten Commandments contain mitzvos that are logical and on the surface, don't seem very profound.
on a pshat level, each of the ten commandments, is repeated somewhere else in the Torah:
1. The idea that G-d took us out of Mitzrayim is repeated many times throughout the Torah (e.g. Shelach 15:41).
2. The prohibition against worshipping avodah zarah is also repeated many times throughout the Torah. (e.g. Yitro 20:20- the first statement that G-d tells Moshe after the Ten Commandments were given).
3. The idea of not using G-d's name in vain is presented in Parshas Mishpatim (23:1).
4. Shemiras Shabbos is repeated many times in the Torah (e.g. Parshas Ki Sisa 31:12-17). {
5. Respect for parents is repeated in Parshas Kedoshim (19:3). {
6. The prohibition and punishment for murder is repeated numerous times throughout the Torah (e.g. Mishpatim 21:12). {
7. Adultery is also mentioned in a number of places (e.g. Kedoshim 20:10). {
8. The prohibition against theft is repeated is Parshas Kedoshim (19:11). {
9. The prohibition against false testimony is repeated in Parshas Mishpatim (23:1). {
10. The prohibition against coveting is mentioned in Parshas Ki Sisa (34:24).
Why were these mitzvos specifically given at Har Sinai? Are these mitzvos more fundamental than other mitzvos? Are we required to observe these mitzvos more than other mitzvos?
Why were these mitzvos specifically chosen to be given directly from G-d? Why was it sufficient that all other mitzvos were given through Moshe?
Why were these mitzvos written on the luchos and not other mitzvos?

A number of statements of Chazal indicate that the Ten Commandments represent the entire Torah:

The Talmud Yerushalmi quotes one opinion that between each dibbur all of the details of the Torah were written.
The Midrash states that there are 620 letters in the Ten Commandments. The first 613 represent the mitzvos. The last seven represent the seven days of creration.

The Torah states that Moshe was given the luchot, the Torah and the mitzvos on Har Sinai.
1. Rashi seems to be bothered by the fact that Moshe didn't receive a sefer Torah and really only came down with the luchos.
2. Rashi answers that the 613 mitzvos are all included in the Ten Commandments He then notes that R. Sa'adiah Gaon showed how all 613 mitzvos connect to one of the dibros. {

R. Yitzchak Abarbanel (1437-1508) writes that the idea that the Ten Commandments represent the 613 mitzvos is important to understand why:
1. G-d wanted to speak to Bnei Yisrael directly and not through Moshe Rabbeinu.
This is also the reason that the Ten Commandments contains words that have multiple meanings because they allude to other mitzvos that are not explcit.

R. Ya'akov Tzvi Meklenburg notes the Gemara that states that the luchos could be read from the inside and the outside:

He asks: why doesn't it simply say that they can be read from both sides?
He answers that the Gemara is alluding to the fact that there is a simple meaning of the text, but there is also a deeper meaning to the text, the representation of all 613 mitzvos.
He notes that this explains why there was all the fanfare for Matan Torah to receive mitzvos that are intuitive. At Matan Torah, the entire Torah was given in code through the Ten Commandments. When the luchos were broken, many of those secrets were lost.
This idea also explains why the mitzvos in the Ten Commandments were repeated elsewhere. The purpose of the Ten Commandments was to give a concentrated version of the Torah. As such, it was necessary to repeat the specific mitzvos elsewhere.

R. Yosef Albo (c. 1380-1444) each of the Ten Commandments represent an important principle and all ten of them represent the themes of all mitzvos. The first five are the mitzvos bein adam LaMakom, which focus on the Master Who commanded them. The second five are the mitzvos bein adam lachaveiro, which focus on the people and how they must interact with each other in order to preserve society. The ten principles are:

Anochi represents the fact that we must accept G-d's dominion because He took us out of Egypt.
The commandment prohibiting worship of idolatry represents G-d's demand for absolute loyalty to the King of Kings and not to anyone or anything else.
The prohibition against using G-d's name in vain represents our obligation to show respect to the King and not to desecrate his name.
The mitzvah of Shabbos represents two ideas:
1. In Parshas Yitro it says zachor and it is based on the fact that G-d rested on the seventh day. This represents our recognition that G-d created the world.
2. In Parshas Va'etchanan it says shamor and it is based on the fact that G-d took us out of Egypt. This represents G-d's providence on a continual basis. Just as it is not appropriate for a slave to decide that he is or is not going to work for a day, it is only though G-d's command that we are to refrain from work.
Kibbud av va'em represents our connection to the mesoret. It is only through accepting guidance from our parents that we can really connect to the message of G-d at times when G-d's providence is not as obvious.
Do not murder represents our obligation to be concerned about the bodies of others.
Do not steal represents our obligation to be concerned about the property of others. [R. Albo goes out of order because this needs to be presented first.]
Do not commit adultery represents our obligation to be concerned about things that have elements of גוף and elements of ממון. When a woman gets married, she becomes one with her husband (אשתו כגופו) and it is through the kiddushin, which has monetary elements that the prohibition of לא תנאף takes effect.
Do not testify falsely represents our obligation to be concerned for others through our speech.
Do not covet represents our obligation to be concerned for others through our thoughts.

There are a number of important differences between the Ten Commandments as presented in Yitro and in Va'Etchanan:

R. Yitzchak Ibn Latif (1210-1280) highlights the significant differences: {
1. In Yitro it states זכור and in Va'etchanan it states שמור.
2. In Va'etchanan, there are additions regarding Shabbat כאשר צוך וגו' שורך וחמורך.
3. In Yitrothe reason for Shabbos is to commemorate the creation of the world. In Va'etchanan , it is to commemorate the Exodus from Egypt.
4. In Yitro, there is no ו connecting the dibros. In Va'etchanan there is.
5. In Yitroit states עד שקר. In Va'etchanan it states עד שוא.
6. In Yitroit states אשת רעך and in Va'etchanan it states בית ריעך.
7. In Yitro, לא תחמד is repeated and in Va'etchanan it says לא תתאוה the second time.
8. In Yitro, there is no mention of שדהו and in Va'etchanan there

Ramban (1194-1270) writes that most of the differences between the two parshios are insignificant. The only significant difference is zachor and shamor because it changes the mitzvah from a positive commandment to a negative commandment. This is why the rabbis stated that they were said b'dibbur echad.
1. Ramban wonders what was actually written on the luchos. He notes that certainly the first luchos contained zachor. Regarding the second luchos, he thinks that they also contained zachor and Moshe explained that shamor was also heard at the same time.
2. R. Naftali Z.Y. Berlin (The Netziv 1816-1893) writes that it is obvious that the first luchos contained the Dibros of Parshas Yitro and the second luchos contained the Dibros of Parshas Va'etchanan . He proves this from what we say in Shacharis of Shabbos: ושני לוחות אבנים הוריד בידו וכתוב בהם שמירת שבת. Obviously, there were luchos that said shamor on them and must be the second luchos.

R. Yehuda Loew (Maharal c. 1520-1609) writes that first four chumashim represent G-d giving the Torah, with the focus on how G-d gave the Torah. Devarim describes how the Jewish People received the Torah. Therefore, there are many additions to Devarim that don't appear in the first four chumashim and their purpose was to provide further explanation. This also explains the differences in the two versions of the Ten Commandments

R. Ya'akov Yehoshua Falk (1680-1756) writes that there are different reasons for the differences:
1. The grammatical changes in language are a function of the fact that the in Parshas Va'etchanan they were repeated in the style of Sefer Devarim which has numerous changes from the original throughout the Sefer.
2. The more significant changes such as זכור/שמור, שוא/שקר, תחמד/תתאוה and those are a function of the fact that they were said b'dibbur echad.
3. The additions such as למען ייטב לך can't be explained based on the fact that they were said b'dibbur echad because there is nothing to correspond to it. However, P'nei Yehoshua suggests that G-d spoke the entire Ten Commandments b'dibbur echad and then repeated them one by one. As such, G-d Himself presented two version and those are the discrepancies.

R. Ya'akov Kaminetzky (1891-1986) writes that the differences represent the קרי and the כתיב. Either זכור or שמור was written on the luchos and the other was read. He thinks that it is more logical that שמור was written because of what we say at Shacharis on Shabbos וכתוב בהם שמירת שבת.

Halachic Issues Relating to the Significance of the Ten Commandments
1. Standing up for the Ten Commandments
  1. The Mishna states that they used to recite the Ten Commandments in the Beis HaMikdash as part of the daily Avodah.
  2. The Gemara states that the practice of reciting the Ten Commandments was abolished because of a concern for heresy.
    1. Rashi explains that there was a concern that heretics would convince the uneducated that this is the only important part of the Torah that is true because it comes directly from G-d.
  3. Rambam (1138-1204) was asked regarding the practice of standing for the reading of the Ten Commandments He responds that the same concern about the heretics applies if one stands only for the reading of the Ten Commandments and not the rest of K'rias HaTorah.
  4. A number of Acharonim write that the concern does not apply:
    1. R. Chaim Y.D. Azulai (Chida 1724-1807) writes that the concern applies when one only reads the Ten Commandments. If one reads the rest of the parsha and stands for the Ten Commandments. there is no concern that we don't consider the rest of the true to be untrue.
    2. R. Moshe Feinstein (1895-1986) writes that the institution is limited specifically to that situation and one should not extend it to other cases.

1. Reading the Ta'am Elyon vs. Ta'am Tachton
  1. The reading as it appears in the chumash is called the ta'am tachton. The ta'am elyon is the reading that keeps each dibbur as one pasuk (except the first two which are read together).
  2. R. Chizkiah ben Manoach (Chizkuni 13^th century) writes that on Shavuos we read the ta'am elyon to commemorate the Matan Torah experience. During the year, when we read Yitro and Va'etchanan , we read the ta'am tachton.
  3. Mishna Berurah quotes minhagim to always read the Ten Commandments in ta'am elyon.

“Said Rabbi Abahu....in the name of Rabbi Yochanan...When the Holy Blessed One gave the Torah, no bird chirped, no fowl fluttered, no ox lowed, the angels did not fly, the Seraphim did not utter the Kedusha, the sea did not roar, the creatures did not speak; the universe was silent and mute. And the voice came forth “Anochi Adonai Elohecha” (I am the Infinite, your God).—Shmot Rabba 29-7