E-mail #1 – Introduction to the Ten Commandments by Rabbi Zischa
Shaps
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.
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Email #2 – The First Commandment – I am
Hashem your God
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.
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Email #3 –
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
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Email #4 – Statement 3 - “You shall not
take the Name of HaShem your G-d in vain, for HaShem will not
cleanse anyone who takes His Name in vain.”
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
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Email #5 - Dibur 4 – "Shabbos"
(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
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Email #6 - The Fifth Commandment
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.
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Email #7 - The Sixth Commandment - DO NOT KILL
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
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Email #8 - The Seventh Commandment: "Do not
commit adultery"
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
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Email #9 - The Eighth Commandment: "Do Not Steal
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
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Email #10 - The Ninth Commandment: "Do Not
Bear False Witness Against Your Fellow"
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
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Email #11 - The Tenth Commandment:
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.
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