SIXTH COMMANDMENT: Killing vs Mudering

There is a difference in English between killing and murdering. While “killing” is a verb than can be applied to causing the death of humans or animals, “murdering” refers exclusively to the act of killing another human being.

Our rabbis explain that the context of the 10 Commandments refers to actions from a person to another person, and not from a person to someone’s property. The Eight commandment לא תגנב, for example, usually translated as “You shall not steal” has been explained by our rabbis as “You shall not kidnap” (You shall not steal…a person), an unfortunate practice that leads to forced-labor or slavery. There is another commandment in Vayqra (Lev.  19:11) that uses the same words, לא תגנבו, but the context refers to damages against other people’s properties. In Leviticus, therefore, לא תגנבו is translated as: “You shall not steal”. This method, the understanding of a word or a law according to its context, is one of the 13 principles of hermeneutics (=legal interpretation of the Bible) known in rabbinic literature as דבר הלמד מענינו, “a law that is deduced by its context”.

Going back to the Sixth commandment, we should then translate it as “You shall not murder”, referring to the act of killing another human being,  and not “You shall not kill”.

This is a short commandment in terms of its length, just six letters, but it is, perhaps, the most comprehensive in terms of its details, scope, applications, etc.

First, Jewish Law, similar to American Law differentiates  between different levels of murder: premeditated murder, murder by negligence, accidental murder, etc. Then, we also have the case of killing as an act of self defense or preemptive murder.  We also need to define the application of this commandment to complex situations, Halakhic scenarios which are very prevalent in our days. For example: is abortion considered murder? Is euthanasia (=killing a person who is suffering) permitted in Jewish law?  Does Jewish law allow organs’ donation? These subjects require a clear definition of the moment in which life begins or end; quality of life vs. termination of life, passive vs active euthanasia, etc.   In the following weeks BH we will analyze these matters one by one.

 



Third Commandment: You shall not “carry” the name of God in vain.

In Jewish tradition the third commandment “LO TISA” refers to the prohibition of swearing in the name of God in vain or unnecessarily (shebu’at shav). Following Maimonides, it also extends to the prohibition of reciting a blessing in vain.  Why? Ashebu’a is basically a statement, an affirmation of a belief or a fact.  In a blessing we are also making a statement. We assert an idea or a belief about God, while pronouncing His name. For example, when I say the blessing “bore feri ha’ets” I’m not saying “Thank You God for this fruit”  but literally: “Blessed are You, HASHEM our God, King of the universe, who is the Creator of the fruit of the tree”. In other words: I’m stating and acknowledging that You -HASHEM- are the Creator of this fruit.   Therefore, if I pronounce this or a similar statement unnecessarily I would be transgressing the third commandment.  This is the source of the halakhic principle: “safeq berakhot lehaqel“. Which indicates that in a situation where I’m not sure if I should or should not say a berakha I should abstain, lest I recite an unnecessary berakha (lebatala) and transgress LO TISA.  
 
The former Chief rabbi of Israel , Rabbi Shelomo ‘Amar, explains that this commandment also extends to a different area. The words LO TISA which are commonly translated as “You shall not take…” literally mean: “You shall not ‘carry’ the name of God in vain”. He sees LO TISA also as a warning against showing-off religiosity or piety.  Rabbi ‘Amar denounces the unfortunate practice of some people who would disguise themselves as pious, adopting publicly extra restrictions, performing eccentric movements while praying, or carrying out religious acts in unusual ways with the intention of impressing people and making them believe that he is a pious Jew.  This behavior will be an example of “carrying God’s name in vain”. Pretending that one does something with God in mind when in reality is doing it for his or her own interest.
 
Rabbi ‘Amar explains that contrary to those who display religious zeal in public to impress others, a real pious Jew is first of all humble, and his piety is observed privately and discreetly.    
 

You can read the full article of Rabbi ‘Amar  here  (Hebrew).



 

 



THE SECOND COMMANDMENT: Carving images.

As we have already explained (see here) the Ten Commandments (in Hebrew: the Ten Declarations or enunciations) include more than “ten” commandments or precepts. According to Maimonides, there are thirteen precepts (Mitzvot) in the Ten Commandments of Shemot (Ex.20).  It is particularly the Second Commandment which makes the difference. In other words, the Second Commandment includes four Mitzvot, in this case, four prohibitions. 
  
1. lo ihiye lekha: “You shall not have other gods beside me”, i.e., the prohibition to conceive of believe in the existence of other gods or divine forces independent of God. 
 
2. lo ta’ase lekha: “You should not to make yourself a carved-image or any figure that is in the heavens above, that is on the earth beneath, that is in the waters beneath the Earth”.
 
3. lo tishtahave: “You shall not bow down to them”
 
4. lo ta’obdem: “You shall not worship them”. Last time we dealt with the Ten Commandments we explained “you shall not have other gods besides me” . 
 
Now, we will briefly review the Mitzva: “You shall not make for yourself a carved image”.  This Mitzva teaches us that there is only one God, who is invisible and non-anthropomorphic (=cannot be represented in human terms) who can neither be visualized nor represented by any image.  
 
While for Nahmanides (Ramban) the prohibition of carving an image refers specifically to an image meant to serve as an object of worshiping,for Maimonides the Tora forbids the making of some images even when we  don’t have the intention of worshipping them.  This is an additional restriction on carving images, or a fence around the serious offense of idol worshipping.  
 
Illustrations:  In Hilkhot ‘abodat kokhabim chapter 3:10 Maimonides explains that the prohibition to make decorative image applies specifically to protruding human images (e.g.,  a statue). In 3:11 he says that the representation of the sun or the moon is forbidden even in a drawing or a painting (‘al haluah).

                    
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The Palestinian idea of a lasting peace
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THE TEN COMMANDMENTS: One God vs. Moral relativism

The second Mitzva of the Ten Commandments says:
“You shalt not have any other gods besides Me.”
All other nations and civilizations in antiquity, conceived the existence and coexistence of several gods. They saw in nature (and in human society) forces that opposed to each other. Life and death, light and darkness, good and evil, etc. Their reasoning was that multiple gods must be responsible for the diversity and opposite powers of these forces.
We Jews believe that there are no powers independent from, or beyond God’s control. Abraham Abinu’s idea of One (and invisible) God, revolutionized humanity in many ways. Not just as an arithmetic reduction of gods, but mainly because of the political and moral implications of it.
Let me explain: Conceiving the existence of more than one God, represents an open invitation for moral relativism. One day this god is worshiped by waging war. The next day we worship the god of peace. Next week the god of love. This week the god of murder. One god is worshipped by being completely drunk. The other by not touching alcohol. Nothing is morally right or wrong in itself and forever. The morality of one’s actions depends on the god one would worship that day. Which will be different from the god we will worship the following day. And who establishes which god we should worship each day? Well, that is the prerogative of the King and his entourage of priests and ministers.  The effects of idol-worshipping were well beyond the theological aspect of it. As Maimonides explained, ido-worshipping served the political power and it established a society of relative morality.
The belief in one God to the exclusion of all sort of powers means, among other things, moral clarity. The existence of one absolute and unchangeable set of moral values. Coming from one God.
Jewish monotheism leaves no room for moral blurriness.

 



THE FIRST COMMANDMENT: God exists or God is in charge?

Previously, we have explained that for Jewish tradition the opening statement of the Ten Commandments “Im the Lord your God who brought you out of the land Egypt, the house of slaves”(Ex. 20:2) should not be seen as an introduction to the commandments but as a practical commandment (precept, Mitzva, see this). We wondered then what was the specific order given in this commandment? Traditionally it is understood that this commandment expresses that we have to believe that God exists.    
 
There might be a second way of understanding this commandment in a slightly different way, by exploring very carefully the words of Maimonides in Sefer HaMitzvot and MT, Yesode haTora 1:5-6. For Maimonides belief in God seems to be an ‘iqar, a principle of our faith, more than a Mitzva. We, the Jewish people,  have acquired our knowledge of God’s existence intuitively, i.e., by our own perception and experience. Our parents were witnesses of HaShem’s presence and revelation in Mt. Sinai. And we know of God’s existence because our parents transmitted their experience to us (see this).
But if that is so, if this commandment is not about believing in God’s “existence”, what is this Mitzva saying? Let us analyze the first three words: “Anokhi“, I, who you know Me as “HaShem“(the existence of God is given as a intuitively known fact here!) , I’m your “Elo-hekha“, Your Sovereign. Elo-hekha,  should understood in this context as sovereign, highest judge or in one word: the Supreme Authority.
The differences between these two explanations might seem irrelevant. But think about this: many people, with liberal values, would be more than willing to believe in the God who created the Universe but then leaves you alone and does not tell you what to do with your life.  God is displaced (or displeases some people) however, when He is also ELO-HEKHA, the Authority Who establishes what is right and what is wrong.
Accordingly, the First commandment is saying as follows:  You must know that I’m in charge. “I, HaShem, the One that freed you from slavery in Egypt, I’m your ELO-HEKHA”, I’m your Master. Not Pharaoh or anyone else.  I’m like a father to you: I love you, you love me, but I’m also the ultimate authority for you (ELO-HEKHA).
WATCH
By Peter Kreeft, Professor of Philosophy at Boston College, from Prager University.

 



FIRST COMMANDMENT: We, the People?

We have seen last week (see here) that the Ten Commandments include two commandments that were conveyed directly by God, these are the First and the Second commandments. 
Now, and I know that this question will sound absurd,  which one is the First commandment? 
Let me explain.
Literally, the First Commandment says: “I am HaShem your God, Who took you out of Egypt from the house of slaves” .  This statement is definitely not written in an imperative form, as a direct order from God like “You shall not kill”. Perhaps this might not be a commandment (Mitzva) but a preamble where God introduces Himself to the people of Israel before giving them the commandments,  similar to the preamble of the American constitution: “We, the people of the United States….” . 
Interestingly this is how other Biblical religions have understood the First Commandment.  For Protestants, for example, the First Commandment is not “I’m the Lord your God” but  “Thou shalt have no other gods before me”.   For the Catholic tradition the first commandment is integrated as an introduction (a preamble) to the second commandment. The catholic First commandment reads: “I am the Lord thy God. Thou shalt not have strange gods before me.”
In Judaism the First commandment “I’m haShem your God” is indeed considered as a specific precept, i.e.,  a Mitzva.  In his Sefer haMitzvot a book which details the account of the 613 precepts of the Tora Maimonides (haRambam) brings “I’m HaShem your God” as the first Mitzva of his book. That is, for Maimonides this is the “Starting Precept of the Tora”. Definitely not a principle or a preamble. 
Now, we need to clarify. What is the content of this very important Mitzva? What are we ordered to do, think or believe by the “Starting Precept of the Tora”? 
To be continued... 
(If you any suggestions on this question write to: rabbibitton@yahoo.com).
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How many commandments contain the Ten commandments?

Many Jews (especially those living in Christian countries) probably believe that the two tablets containing the Ten Commandments looked as something similar to the McDonald’s symbol  (two arched tablets, bond to each other) because this is how Gustave Doré (see this) , and even Marc Chagall ( see this ) among many other artists have painted them. There is no source for this popular image, and it actually seems that the Tablets of the Law looked more like the tablet which Lady Liberty is holding in her left hand: two square tablets, independent from each other . According to the Talmud Baba Batra 14a the tablets were rectangular, with no arc. They each measured 6 tefahim [=handbreadths. Each tefah is a little more than 3 inches] high by 6 tefahim wide by 3 tefahim thick.
 In any case, this is just a visual and relatively minor non Jewish myth.
  The major differences between the Biblical and the Christian tradition, which we will analyze BH in the coming weeks, are related to the content: for example, the way non-Jewish tradition reinterprets the prohibition of making images, or the observance of the seventh day.  But before we analyze the major issues I would like to point to another popular misconception.  According to Jewish tradition the Ten Commandments contain more that ten commandments. For Maimonides, for instance, the Second Commandment includes four precepts:  The prohibitions of 1. believing in any god, other that haShem; 2. making idols;  3. bowing down to idols;  4. worshiping idols.  Consequently,  the Ten Biblical Commandments contain actually 13 precepts or Mitzvot, not 10.  
What is more disturbing about this misconception is that the Biblical text never called the Ten Commandments “commandments” (i.e., ‘eser hamitzvot) but debarim (‘aseret hadebarim, or in Rabbinical Hebrew ‘aseret hadibberot), which in Hebrew mean the ten “words, enunciations, proclamations”. 
Quoting Rabbi Hayim Pereira Mendes: “The Ten Commandments are called in Hebrew ‘Asereth Hadebarim”-“the ten words or declarations.” In English they are called “the decalogue,” from two Greek words, deka ten, logoi, words.”


The Ten Commandments: what makes them special?

As a preparation for the festival of shabu’ot, less than three weeks away, I will begin today a review of the Ten commandments.  
The Ten commandments were given to the Jewish people at the climax of the covenant celebrated between the Children of Israel and God (Ex. Ch. 19, 20).  The Ten Commandments represent a sample of the entire Tora.  While Christian tradition stresses the importance of the Ten Commandments to the exclusion of the other commandments of the Hebrew Bible, for Jewish tradition the Ten commandments are obviously an essential part of the Tora but every other Biblical precept is of no less importance.  To emphasizes this concept and express the Jewish belief on the uniformity of the Tora, Maimonides forbade to stand up while the Ten commandments are read in public in the Synagogue. Lest we will be led to believe that the other 603 precepts belong to a lower category. 
What is it special about the Ten commandments then? 
First, that while all other Mitzvot were given to the people of Israel through the mediation of Moshe Rabbenu, the Ten Commandments were meant to be given by God Himself. At the end, as the Tora explains, only the first two commandments were given directly by God. Why? The people of Israel explicitly requested to hear the Commandments from Moshe because the experience of God’s revelation resulted overwhelming. Ex. 20:19 “And they said to Moses, ‘Speak to us yourself and we will listen. But do not have God speak to us or we will die’.”  
According to Jewish tradition the Children of israel requested Moshe’s mediation after the first two commandments were given. This is why only the first two commandants are formulated on the first person (“I’m HaShem your God”… “You shall not have any other gods before Me”) but from the third commandment Moshe is addressing the people of Israel and refers to HaShem in the third person (“You shall not take the name of God in vain”).