JET is proud to announce that this year's  Jewish Unity Live Learning Program is the Ten Commandments. I invite you to join us as we embark on a course of study that is as easy or challenging as you would like it to be. For those with a limited amount of time we offer the email of the week - a short synopsis of one of the Ten Commandments each week. During the next ten weeks we hope to give you a brief glimpse of the essence of each of the Ten Commandments. For those who can afford to devote more time we invite you to join a group, study on your own, study with a partner, or form a new group. Please see the end of this email for a list of classes being offered during the next three months leading up to the Jewish Unity Live Siyum Celebration on April 8th.

It is our goal to join at least 500 members of the Ottawa Jewish Community together in learning the Ten Commandments. To be counted as a participant in the JUL study program all you need to do is send us an email or call us with your name and your method of study (email of the week, individual, group) and you will be included on the Siyum Scroll of Honour that will be posted at Jewish Unity Live.

We have chosen to study the Ten Commandments because they provide an opportunity to study and/or review many of the basic tenets of Judaism. Within them is contained the basics of belief, honesty, integrity and morality. In Hebrew they are called the Aseret Hadibrot, which is more correctly translated as The Ten Statements. The Aseret Hadibrot consists of ten statements or utterances by G-d that actually contain 14 commandments within them. Many authorities from Talmudic times onward regarded the Aseret Hadibrot as an outline for all 613 of the Mitzvos in the Torah. For example, the seventh statement, Don't Steal, which is really a prohibition against kidnapping is also a general statement against all forms of theft including unethical business dealings, not paying back money or an item which is owed, or any case where you are not entitled to something you keep possession of.

The giving of the Ten Commandments at Mount Sinai is arguably the most monumental event in world history. Certainly for us it is the basis of our faith in Hashem. The entire Jewish nation is assembled in one spot, close to 3 million people, and every one of them hears the Voice of G-d. Rambam (Maimonides) points out that despite the fact that the people had just experienced all of the miracles G-D wrought for them in Egypt, including the splitting of the sea, it is only the revelation at Sinai that is our basis for faith in the Divinity of the Torah. It is the fact that everyone personally experienced G-D pronouncing the Ten Commandments that solidifies our faith and allows us to reject any false prophet who may come along. One of the most significant differences between Judaism and every other religion is that we claim that all of the people heard G-D reveal Himself, as opposed to just one or a few people making the claim. It is the very inability to pull off a hoax that claims that every one of our ancestors heard it directly that proves the truth of the claim. After all since it is such a good claim, why doesn't any other religion make that claim. The answer is because they could not get away with it.

Before G-D gave us the Torah at Mount Sinai, He offered the Torah to all of the other nations. The Midrash teaches us that each nation asked, what is in the Torah? Each nation was then given an answer highlighting a particular Mitzvah that they had difficulty with. However, when the Torah was offered to the Jewish people, they responded with Na'aseh V'Nishmah - We will do and then we will listen. They accepted the Torah with no reservations and no questions asked. This Midrash is used by the Kli Yakar (17th century commentary) to explain the differences in the wording of the Ten Commandments as recorded in Parshas Yisro (Exodus) and then later in Parshas Va'eschanan (Deuteronomy). His basic thesis is that the first version was the version that was presented to the world at large. It is worded in a way that is applicable to all nations. The second version is addressed specifically to the Jewish people following the rejection of the Torah by the other nations.

For a more detailed understanding of this explanation and many other aspects of the Ten Commandments, I invite you once again to join a group or study on your own. Some helpful texts in English include the Artscroll Stone Chumash, Artscroll's Ten Commandments and the Encyclopedia of Taryag Mitzvos.

I wonder how many people would say that they think about the first commandment every day, and that it gives them guidance throughout their daily routine.  At first glance the first commandment does not seem to speak to us in how we run our day-to-day lives.  If we are already believers there is nothing left to do.  We can cross the first commandment off our list of things we need to do and we can get on with our day.  

But included in this commandment the belief that everything in existence is dependent on Hashem for its continued existence, and that He is omnipotent. We often are so busy going about our lives that we forget that God is really running the show.

When I was finishing off high school and I started sending off my university applications I was talking to my older brother about my life’s plans.  I told him which school I wanted to attend and how hard I had worked to make sure my GPA and SAT scores were high enough.  I put countless hours into making sure that my application would stand out.  I ran for student council and took the time to volunteer for leadership roles at my synagogue.  I finished my long discussion by saying “God willing I will be accepted.” My brother turned to me and said “well did you ask Him?”  “Ask who?” I replied.  “God” he said.  “If you didn’t ask Him, why should he do it?”  I stood for a second and thought about it.  I had neglected to ask for help from the one who really knew what was best for me and who was the only one who could really make sure I was heading in the right direction.  I had not uttered a single prayer to ask God for his assistance. 

Sometimes we have to remember that if we truly believe then we must act as if we believe.  The statement I made above, “If you already believe there is nothing left to do” is erroneous.   If we don’t act as if we have truly put our faith in God, what does that say about our belief?  We must consult the first commandment in every step we take and make sure that our actions match our convictions.

When one looks at the 10 Commandments as a totality, this Commandment raises a number of interesting questions. First, isn't it a bit redundant? Doesn't belief in G-d preclude the practice of idolatry. Second, why does the Torah state that "You shall have no other gods, before me? Does that imply that it's OK to practice idolatry behind HaShem's back? How could that be possible? And third, why does G-d refer to Himself here as a jealous G-d? Isn't jealousy a feeling that we human beings try to overcome? In fact, the last of the 10 Commandments is "Do not Covet." Isn't coveting about being jealous? How can G-d attribute a human emotion to Himself and then, just a few commands later, tell us not to feel that way?

Rabbi David Fohrman in a wonderful download available at jewishworldreview.com/jwisdom/fohrman provides a number of interesting answers to these challenging questions. He suggests that the two tablets are mirror images of each other, one tablet has commandments related to our Creators (G-d and our Parents) and the other tablet refers to all other relationships. He suggests that idolatry in our relationship to G-d is the same concept as adultery in relationships with human beings.

Sometimes people believe in G-d, but also want to worship the sun, the moon, and the stars, or beauty, medicine, and money, just in case. They hedge their bets. So they might believe in G-d, but when illness arises they forget to ask G-d for healing and put all of their energy into finding the right doctors, tests, treatments, etc. Their faith in the power of medicine is greater than their faith in G-d. True belief in G-d, would involve recognizing that healing comes from G-d and the means through which G-d heals might be through doctors, treatments, etc.

Adultery is the same idea. The person does not get divorced, which is an acceptable Jewish option in a bad marriage. They want to remain married and fool around on the side. When one spouse has an affair, how does the other spouse feel? Often they are intensely angry and jealous. They wonder, why did the spouse put all that energy into the affair rather than putting time and energy into improving the marriage?

The only time that the language of "a jealous G-d" is used in the Torah, is in regard to the practice of idolatry by the Jewish people. We may think that we are doing it "behind G-d's back", but every thought and action is "before Him." Idolatry is to our Creator what adultery is to one's spouse, an enormous betrayal.

It is our hope that through this process of looking a bit more deeply at the Ten Commandments, we will develop a stronger understanding of spirituality and more meaningful relationships with both G-d and with others.

Shabbat Shalom,
Lauren Shaps

In the third of the Ten Statements we are commanded not to take the Name of HaShem in vain. Many of the classic Torah commentators, including Rashi and Onkelos inform us that this verse prohibits the misuse of G-d’s Name while taking an oath. One example of an improper use during an oath would be if a person were to swear to an obvious fact; such as, that a particular wooden chair is a wooden chair. Rashi describes this as an oath for nothingness. Another example would be to swear that an event took place when in reality it did not happen or as we more commonly call it; lying under oath.

Interestingly, Onkelos in his translation of the Torah, indicates that both of these possibilities are expressed in the words of this verse. The first time that the statement of taking HaShem’s Name in vain is mentioned, Onkelos translates it to be taking an oath of nothingness. The second time that “in vain” is mentioned, he translates it to be making an oath over a falsehood. Apparently, according to Onkelos, the same Hebrew word of “shov” which we commonly translate as “in vain” can mean either words of nothingness or words of falsehood. The message seems to be that a falsehood or a lie is only pure nothingness. There is no real existence to something that is false. It is fleeting and temporary as mist or hot air. Only that which is true can be considered an existence of meaning and substance. May we all merit that we should live a life of truth and stay away from a life of emptiness and falsehood.

Have a Good Shabbos
R. Dovid Burger

(Shemos 20:8) Remember the sabbath day, and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to HaShem your God; you shall not do any work; you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days HaShem made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore HaShem blessed the sabbath day and consecrated it.

(Devarim 5:12): Observe the sabbath day and keep it holy, as HaShem your God commanded you. Six days you shall labor and do all your work. But the seventh day is a sabbath to HaShem your God; you shall not do any work; you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you. Remember that you were a slave in the land of Egypt, and HaShem your God brought you out from there with a mighty hand and an outstretched arm; therefore HaShem your God commanded you to keep the sabbath day.
The fourth statement contains within it two separate mitzvos (commandments). The first is to actively acknowledge the seventh day as a special Sabbath day and the second Mitzva is to refrain from doing "Melacha", certain types of activity on this day. In the two places where the Aseret Hadibrot are recorded in the Torah, there are a number of differences in the wording. The very first words are different in each place. The first time in Parshas Yisro, the Torah says "Zachor", "remember the Sabbath day". The second time, in Parshas Va'eschanan, it says Shamor", observe (or Guard) the Sabbath day. Zachor refers to the Mitzvah to actively sanctify the Sabbath, a Mitzvah we fulfill through the reciting of Kiddush on a cup of wine on Friday night and by reciting Havdalah at the conclusion of Shabbos.. Shamor refers to refraining from activities that are called "Melacha". Melacha is a word that is often translated as work but in reality cannot be adequately translated into English. Melacha is defined as "creative activity", actions that reflect man's mastery over the world. This applies to work involving the production, creation or transformation of an object.

Our sages teach us that in fact HaShem uttered both of these words at the same time. In the Lecha Dodi prayer of Friday night, we say Shamor V'Zachor B'Dibur Echad – Shamor and Zachor were said as one statement. The Torah also records two different reasons for why we observe the Shabbos. In the first rendition the reason given is because G-d created the heavens and the earth. Yet in the second rendition the Torah says it is because G-d took you out of Egypt. Why the change? The answer is that each one of these reasons relates to a different concept. In Yitro we are told to Remember the Shabbos; the acknowledgement of the specialness of the day and its differentiation from the rest of the week is an acknowledgement that G-d created the world in six days and rested on the seventh. That is why the seventh day is different. However, G-d did not only create the world, He continues to run it and infuse it with existence. This is the essence of why we refrain from creative activity "Melacha". We acknowledge that even if we stop creating, the world still runs because G-d is controlling it. This concept was highlighted by the exodus from Egypt. Through the miracles of the plagues and the splitting of the sea, HaShem showed that He still runs the world. He didn't just push the button and put it on autopilot. Each week, in our observance of Shabbos we reaffirm our belief that HaShem created the world and that He still runs it. Shabbos is a powerful tool for us to use to give us the strength we need in difficult times. We acknowledge that even if I don't do it myself, HaShem is still taking care of me and providing for my needs. I don't have to control everything. May we all experience a joyful and meaningful Shabbos, and may it be an opportunity for inspiration and growth for all of us.
Rabbi Zischa Shaps

Honouring our parents is a Mitzvah that we are introduced to at a very young age. We are encouraged to lend a helping hand around the house with the chores. We are told to listen to our parents and follow their rules. We are also taught not to talk back and to do as we are told. Although these are certainly important aspects of this Mitzvah the Shulchan Aruch (the Code of Jewish Law) defines this Mitzvah quite differently. The Shulchan Aruch defines the act of honouring ones parents as feeding them, assisting them in getting dressed, and escorting them when they need to move about. These aspects of honour are directed at an adult honouring their aging parent. I think that there is a strong message in this for all of us. Unfortunately, as we progress through the various stages of life we don't always take the time to review the commandment and to assess it's changing relevance in our lives. The way we honoured our parents in our youth needs to be modified and enhanced as our relationship with them matures. The laws of honouring our parents are detailed and complex. It is a good idea to do a refresher and not rely on our youthful impression of the mitzvah.

The 6th of the 10 Commandments tells us, "Do Not Kill". The Sages of the Talmud explain that this commandment teaches us that it is forbidden to murder a person, or to cause his death indirectly.

You are probably reading this e-mail and thinking, "at least this sin is something that I can take off of my list of things to worry about." Few of us imagine being part of a shoot-out on Baseline where we actually kill someone.

But the sages of the Talmud included within the category of murder,embarrassing someone publicly. I once worked in an office where the boss would castigate staff members at the weekly staff meeting. It was horrible for the person being publicly criticized and awful for the rest who watched silently, wanting to sink into the floor. The Rabbis remind us that when a person is embarrassed the blood drains from their face, just as in a murder. Research shows that emotional abuse can do greater long-term harm than physical abuse.

Another example of the potential for violating "do not kill" involves decisions made to end the life of a terminally ill patient. There is currently much debate in the public forum about how one treats a patient at that stage. The medical system attempts to balance concern for the patient, a desire not to prolong suffering, and limited medical resources. Yet at the same time, certain steps might be considered murder according to Jewish thought.

For example, a seriously ill patient in hospital has a very poor long term prognosis. The physician advises the child or spouse of the patient to sign a "do not Resuscitate (DNR) order" or seeks permission to withhold nutrition and hydration. The child/spouse is torn. They do not want their parent or partner to suffer unnecessarily, yet they would never want to take responsibility for ending a life.

This is a highly complex situation, which can not be properly addressed in the limited space alloted. An individual or family in this difficult situation should consult with a Rabbi who is experienced and knowledgeable regarding end of life issues. Together with the patient's doctors they can create a plan that diminishes needless suffering, respects the dignity of the individual, and does not prematurely end a life.

These are just two examples of the guidance that our tradition provides to help us to navigate the complexities of our modern lives. If you are intrigued by these examples, then join a JET class and come to learn more!

Shabbat Shalom,
Lauren Shaps

The Seventh Dibrah is the second of the five Dibrot (Sayings) found on the second tablet of the Aseret HaDibrot. The Sages of the Midrash tell us that each one of the Dibrot on the second tablet corresponds to those found on the first tablet. Accordingly, the Dibrah of not committing adultery corresponds to the Dibrah of not worshipping or possessing other gods. What is the connection between these two Dibrot? The Midrash explains that the person who takes for themselves other gods is the same as the adulterer. Just as the adulterer is exchanging their spouse for another, so too the idol worshipper is exchanging his G-d for "another." When one thinks about the limitless amount that we are given by our Creator until the point that our very continued existence is dependent upon Him, it seems that the act of idolatry is in fact a lack of recognizing where a person's blessings come from. This person is being ungrateful for what is being given to him.

With this idea in mind and keeping in mind that the Midrash compares the idolater to the adulterer, then we come to one conclusion. The adulterer is the type of person who also has a lack of appreciation for the countless gifts that their spouse bestows upon them in everyday life. Therefore; if a person wishes to keep the marriage bond strong then a constant recognition of what the spouse really means to them is necessary. If it is verbalized with a "Thank-you" or "I really appreciate that", it will be even more effective. May we all come to see the goodness in our spouses and all that they do for us so that we build a steadfast house in Israel.

Have a good Shabbos,
Dovid Burger

n the count of the 613 Mitzvos of the Torah, this commandment is understood to be referring specifically to the prohibition of stealing another human being, i.e. kidnapping. Rashi points out that there is another place in the Torah that states "Do Not Steal", and that is the specific prohibition against stealing property. In light of the fact that here in the Ten Commandments, the previous prohibitions of Don't Kill and Don't Commit Adultery are capital crimes, it follows that this prohibition is also one which could result in capital punishment. The only type of theft that can be deserving of capital punishment is kidnapping. The death penalty would apply in a situation where someone kidnapped a person and then sold them to someone else.

A kidnapper strips his victims of their most basic human right, namely to be free. This idea is based on the fact that a person was created in the Divine image and was given the ability to freely exercise his will and guide his own life. Such an individual should be allowed to be subservient to G-d alone. By kidnapping another individual, the kidnapper defies the Divine element inherent in man.

This concept can be extended into our daily lives as well. Many of us are in a position of authority over other people, or subordinate to others in our jobs or other aspects of our lives. One who is in a position of authority who unjustifiably instills fear in his subordinates or lords over them has violated a form of this precept. While not physically taking someone else captive, you have limited their freedom and caused them to fear a person in a way that should be reserved for G-d. It is alsonot appropriate for a servant of G-d to be cowed by another human being. To place oneself under the domination of a force other than G-d is a form of idol worship.

We are well aware of the plight of the Israeli soldiers who have been kidnapped. We continue to pray on their behalf for a quick release from captivity and may our prayers be fulfilled speedily in the very near future.

Good Shabbos,
Rabbi Zischa Shaps

It is forbidden to give false testimony, or to testify regarding an incident one did not personally witness, even if he heard about the incident from reliable sources. Even if you believe something to be true you cannot testify unless you witnessed it personally. The commentary Meshech Chachma explains that this is the reason why the Torah writes the word "witness" and not "testimony". Even if the testimony is true, if you have not personally seen it, you are a false witness.

Often times we hear people use the expression "I know for a fact that...". Listen carefully the next time you hear someone use those words. Often it is followed by a piece of information that they believe to be true based on conjecture. One of the lessons taught to us by this commandment is that we have to be careful to differentiate between what we know and what we believe to be true. Whether we like it or not people rely on what we say. Sometimes we don't realize how much people value what we say. Therefore, we make flippant statements about things we don't really know. If we want our word to be truly golden and we want to give positive guidance to the people around us we have to be careful to learn this important lesson in truth from the ninth commandment.

Good Shabbos,
Rabbi Micah Shotkin

The last of the Ten Commandments, "Do Not Covet", appears, at first glance, to be rather anticlimactic. In fact it seems to be a trivial infraction, one that if kept in check, remains within the realm of the emotional and does not spill out to harm anyone. In the long list of 613 commandments, there seems to be so many more important commandments, not include in these 10. Why not include, keeping kosher, circumcision, loving your neighbor, pursuing justice? What is it about "coveting" that base emotion of jealousy, so utterly childish, that most of us push it from our minds whenever it rears its ugly head, that deems it worthy of being included in "the Top 10"?

The Rabbis teach us that the Ten Commandments begin with Belief in G-d and end with Belief in Ourselves. Jealously, peer pressure and competition does not end with adolescence. We spend much of our adult lives comparing ourselves to others.

Judaism teaches that each individual is a unique person with a unique mission to complete; a personal contribution that only he or she can make to the world. The Mishna in Sanhedrin states that he who maintains the life of one individual it is as if he perpetuated the whole world… And therefore, each individual must say, "for my sake was the world created." Is that a statement condoning supreme arrogance? – Not at all. It is a statement regarding the value of each individual and the responsibility that each one of us has to find and fulfill our personal potential.

When one spends his days watching others, comparing, contrasting, and measuring his/her own personal worth in relation to others, he has lost sight of his own unique, G-d given individualized opportunity for personal growth. This is an abandonment of one's responsibility not only to G-d, and not only to others, but ultimately to himself.

A person who has worked to develop within him a belief in a Supreme Being, who determines what we will and will not have in life, in a manner that is tailor made for our growth and wellbeing, will not look to others, but within for understanding and self definition.

So the commandment, "Do Not Covet" really is an meaningful conclusion to the 10 Commandments. It reminds us that just as we have an obligation to discover and to know G-d, we also have an obligation to discover and to know our selves.