How Many Commandments in the Ten Commandments or in the Torah, at all?613-11-10-2-1 Commandments?

Yitro

Portion of Yitro and the 613-11-10-2-1 Commandments?

 

 

 

 

 

How Many Commandments in the Ten Commandments or in the Torah, at all?

Video presentation

 https://www.youtube.com/live/cRAcJuuBPI0?feature=share&t=6958

Where did Moses get this set from?

The original “Ten Commandments” held by Charlton Heston were made especially for the film production of the movie( not given at Sinai!) . The film production version was on sale a few years ago. The Hebrew text was based on the ancient Canaanite script, similar to that found in the Samiritan text and in some of the Dead Sea Scrolls,

 So the topic at hand:

 

1)   Are there any commandments in the Ten Commandments?

We have “ Aseret Hadibrot”-Ten Declarations- we don’t have the word” Aseret Hamitzvot” any where in the Torah.

2)   If there are Ten Dibrot, are there really ten?

 

 Let's take a count:

#1  I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.

A preamble? A commandment?

#2  Thou shalt have no other gods before Me.

# 3 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;

#4. thou shalt not bow down unto them, nor serve them; …

# 5. Thou shalt not take the name of the Lord thy God in vain…

#6 Remember the sabbath day, to keep it holy. #7 Six days shalt thou labor, and do all thy work; #8 but the seventh day is a sabbath unto the Lord thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates…

#9  Honor thy father and thy mother, …

#10  Thou shalt not murder. 

#11 Thou shalt not commit adultery.

 

#12 Thou shalt not steal.

 

#13  Thou shalt not bear false witness against thy neighbor. 

#14 Thou shalt not covet thy neighbor’s house; thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.

 

So, 14, not 10.

 

 Actually- this is a very old question:

New testament-

How many commandments? Matthew 22

34And when the Pharisees heard that Jesus had silenced the Sadducees, they themselves gathered together. 35One of them, an expert in the law, tested Him with a question: 36“Teacher, which commandment is the greatest in the Law?”

37Jesus declared, “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’e 38This is the first and greatest commandment. 39And the second is like it: ‘Love your neighbor as yourself.’f 40All the Law and the Prophets hang on these two commandments.”

 

This is itself, a rephrasing of the teaching of Hillel half a century earlier:

As quoted in Shabbat 31a:

אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשַׁהּ הוּא, זִיל גְּמוֹר.

 

A gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

 And again, between Rabbi Akiva and Ben Azzai

Sifra on Kedoshim 4:12

 [יב] "לא תקם ולא תטר את בני עמך" – נוקם אתה ונוטר לעכו"ם. "ואהבת לרעך כמוך" – רבי עקיבא אומר זה כלל גדול בתורה. בן עזאי אומר "זה ספר תולדות אדם" – זה כלל גדול מזה.

 12) "You shall not take revenge and you shall not bear a grudge against thchildren of your people": You may take revenge of and bear a grudge against others (idolators)."And you shall love your neighbor as yourself": R. Akiva says: This is an all-embracing principle in the Torah. Ben Azzai says: (Bereshith 5:1) "This is the numeration of the generations of Adam" — This is an even greater principle.

 [Note-On revenger against idolators, keep in mind that this text was compiled at the time of the great rebellion against Rome, under Bar Kochba, when the Jewish population of the land of Israel was decimated]

But, again, do we have 1. ,10 or 613 commandments?

Here is the discussion in the Talmud:

On Taryag Mitzvoth:

 

Full text:Talmud Makkopt 23 b ff

https://www.sefaria.org/Makkot.23b.18?lang=bi

 

 

דרש רבי שמלאי שש מאות ושלש עשרה מצות נאמרו לו למשה שלש מאות וששים וחמש לאוין כמנין ימות החמה ומאתים וארבעים ושמונה עשה כנגד איבריו של אדם אמר רב המנונא מאי קרא (דברים לג, ד) תורה צוה לנו משה מורשה תורה בגימטריא

שית מאה וחד סרי הוי אנכי ולא יהיה לך מפי הגבורה שמענום

 

§ Rabbi Simlai taught: There were 613 mitzvot stated to Moses in the Torah, consisting of 365 prohibitions corresponding to the number of days in the solar year, and 248 positive mitzvot corresponding to the number of a person’s limbs. Rav Hamnuna said: What is the verse that alludes to this? It is written: “Moses commanded to us the Torah, an inheritance of the congregation of Jacob” (Deuteronomy 33:4). The word Torah, in terms of its numerical value [gimatriyya], is 611, the number of mitzvot that were received and taught by Moses our teacher. In addition, there are two mitzvot: “I am the Lord your God” and: “You shall have no other gods” (Exodus 20:2, 3), the first two of the Ten Commandments, that we heard from the mouth of the Almighty, for a total of 613.

 

The people heard only 2- I am and its opposite-no other. Moses taught the rest.

 

Or-did they even hear two commandments-or”

 

R. Naftali Zvi Horowitz of Ropshitz (1760–1827) called Zera Kodesh (2.40), quoting his teacher, the Admor of Rimaniv:

ששמעתי מן פי אדמו”ר מרימנאב מהר”מ ז”ל על פסוק אחת דיבר אלקים וכו’ שאפשר שלא שמענו מפי הקב”ה רק אות א’ דאנכי

 

I heard from the mouth of the Master from Rimanov, our teacher Rabbi Mendel, regarding the verse (Ps 62:12) “one thing God has spoken, etc.” that it is possible that we heard from the mouth of the Holy One, blessed be He, only the letter aleph from the word anochi [“I,” the opening word of the Decalogue].^[3]

What is the sound of “ aleph”-no sound

( like the zen koan , what is the sound of one hand clapping”)

 

 Now- what happens in the discussion?

 Not 1, not 613, not 10, but 11

 

Rabbi Simlai continued: King David came and established the 613 mitzvot upon eleven mitzvot, as it is written: “A Psalm of David. Lord, who shall sojourn in Your Tabernacle? Who shall dwell upon Your sacred mountain? He who walks wholeheartedly, and works righteousness, and speaks truth in his heart. Who has no slander upon his tongue, nor does evil to his neighbor, nor takes up reproach against his relative. In whose eyes a vile person is despised, and he honors those who fear the Lord; he takes an oath to his own detriment, and changes not. He neither gives his money with interest, nor takes a bribe against the innocent. He who performs these shall never be moved” (Psalms, chapter 15).

 He then goes on to give examples of great figures who personified these attributes.

The Sages said to him: Is it written: He who performs all these? Rather, the phrase “he who performs these” is written, indicating that one is blessed even in a case where he performed one of them

  Just get at least one right!

 Can we summarize more?

6

 Rabbi Simlai’s exposition continues: Isaiah came and established the 613 mitzvot upon six, as it is written: “He who walks righteously, and speaks uprightly; he who despises the gain of oppressions, who shakes his hands from holding of bribes, who stops his ears from hearing blood, and shuts his eyes from looking upon evil” (Isaiah 33:15).

 He again gives examples

 But that’s not the end:

3

א מיכה והעמידן על שלש דכתיב (מיכה ו, ח) הגיד לך אדם מה טוב ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד והצנע לכת עם (ה') אלהיך

Micah came and established the 613 mitzvot upon three, as it is written: “It has been told to you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God” (Micah 6:8).

 The Gemara elaborates: “To do justly,” this is justice; “to love mercy,” this is an allusion to acts of loving-kindness; “and to walk humbly with your God,” this is an allusion to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which are to be performed without fanfare glorifying the doer. The Gemara notes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, e.g., funerals and weddings, the Torah states “walk humbly” when doing them, then in matters that tend to be conducted in private, e.g., charity and Torah study, all the more so should they be conducted in private.

 Can we go down even more?

2

שמרו משפט ועשו צדקה

 Isaiah then established the 613 mitzvot upon two, as it is stated: “So says the Lord: Observe justice and perform righteous-ness” (Isaiah 56:1).

 Like Abraham, with God at Sodom, let’s go to the floor:

1

כה אמר ה' לבית ישראל דרשוני וחיו

 56:1). Amos came and established the 613 mitzvot upon one, as it is stated: “So says the Lord to the house of Israel: Seek Me and live” (Amos 5:4).

 But, as always, there is a “meytivey” a refutation:

  Rav Naḥman bar Yitzḥak objects to this:

There is no proof that the verse in Amos is establishing all the mitzvot upon one; say that Amos is saying: Seek Me throughout the entire Torah, as the verse does not specify the manner in which one should seek the Lord.

 Rather, say: Habakkuk came and established the 613 mitzvot upon one, as it is stated:

וצדיק באמונתו יחיה

  “But the righteous person shall live by his faith” (Habakkuk 2:4).

 This should take us all by surprise, since it is this quote that is the basis for the core dispute between Paul and Peter and later, Luther and the Pope. Luther’s entire revolution is based on this line.

 Except Luther( who knows Hebrew) is reading this through a Greek lens, where as Rav Nachman is reading it through a Hebrew lens, aspeklaria meirah, "through a glass clearly."

 Here is the full quote, with a better translation, reflecting the Hebrew sense;

 הִנֵּ֣ה עֻפְּלָ֔ה לֹא־יָשְׁרָ֥ה נַפְשׁ֖וֹ בּ֑וֹ וְצַדִּ֖יק בֶּאֱמוּנָת֥וֹ יִֽחְיֶֽה׃ {ס}        

Lo, his spirit within him is puffed up, not upright,
But^-d the righteous man is rewarded with life
For his fidelity.

 So, sof davar, the end of the matter, act righteously in all that you do.

And, as Hillel explained :

That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשַׁהּ הוּא, זִיל גְּמוֹר.

 That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

 

 

 

 

 

 

 

 

 

 

Judaism on One Leg Unit 10 How Jews Talk to God

 

Judaism on One Leg

Unit 10 How Jews Talk to God

Link to video

https://youtu.be/exu8n-Pg7cA

 Discussion Notes

The need to pray is a deeply rooted human trait, transcending the continents, and going back to the dawn of human consciousness.

So, what do we mean by that.

How do I love thee? Let me count the ways.

Here is an academic breakdown of the types of human worship:

·        Contemplative-meditative prayer (e.g., worshiping God, reflecting on the Bible)-

·        “Ohm”

·        Ritualistic prayer (e.g., repeating statements): Praying the rosary, repeating “ Hail Mary”

·        Petitionary prayer (e.g., asking God for things): Our Misheberach

·        Colloquial prayer (e.g., thanking God for things): Hodu laShem

·        Intercessory prayer (e.g., praying for others): El na refa na

There is an element of all this in Jewish worship, to which, we add “pedagogic”, “ education-as indoctrination to key values. A very Jewish perspective.

 

Key concepts

 

1. First=who are we praying to? Does God listen? Mann ret zum vand?( it was an ancient Jewish practice).Does God respond? What response do we expect? Is it to an abstract? To a personhood? Depends on our idea of God. Is it to a negative attribute? Ein Sof ( Infinite, distant)? Or “ Rachman”( Merciful and personal)?

 

3-What do we pray for? Pray for the stock market, the horse race? How do we know what we are supposed to pray for?

 

4-Are we commanded to pray? Voo shteyt es geschrieben? Find me the line in the entire Bible where it says you are commanded to pray! ( Implied but not explicit).

 

5. Why pray at a fixed time? Shacharit, Micha , Maariv

 

We have 2 key categories: Fixed and spontaneous

Tefilah- is “Keva”- Fixed. We need a system, an order, both as a collective, and as individual.

Before, after meals, Amidah-fixed text. Fixed time- Shacharit, Minha, Maariv.

But, Rabbis say: Do not make your prayer fixed but make it a supplication( tachanunim).( Pirke Avot) Tachanunim can not be fixed( although it is in the prayerbook- a whole section, tachanun)

Why fixed?

Heschel writes of his coming to Berlin as a young student, an ordained Chasidic Rabbi, who has gone to the realm of the goyim, Berlin, the Berlin of Cabaret and intellect. overwhelmed by the glory of such an intellectual society. Then the sun is setting, and he is broken out of his revelry by the realization that it is time to stop and daven mincha. Was he in the mood? No! Then why daven, why not wait till the mood strikes him. And he realizes that the mood may never strike him if he waits for it, but if he begins to daven, he might come to the mood, to the spirit.

 

Opposite approach: Rosenzweig’s approach was subjective also in connection with the mitzvot, Jewish observances. He did think that he would one day become a fully observant Jew, but believed in the gradual approach in which the observances slowly made their impact by “ringing a bell” for him. Typical of this approach is Rosenzweig’s answer to someone who asked him whether he wore tefillin [phylacteries]: “Not yet,” he replied.

But, Heschel, who needs a fixed time,  is a Chasid at heart and Chasidic masters never davened on time- Does the Holy One wear a watch?

 

4. What is the nature of our prayer. All is opposites

 

Tefilah and Tachanunim. Two opposites.

Tefilah- from root ” pll”- judgement-one is in judgement. One is claiming what is justly his-her? One is putting oneself in judgement before the Holy One. One is critical of one self.

“ natan baplilim” (brought him to court), lifnei haelohim-to the judges

Amidah is” Hatefilah” par excellence

Tachanumin- Just the opposite- from “ Chen”, find favor. A Pleading- My case can’t stand   in court.  judgement has failed- plea for mercy.

Tachanun is classic example- elohai neztor- brief example

Public and Private- Tzibur and Yachid

Prayer may be said in private. It’s a personal affair. The ancient rabbis would stand in a quiet spot, in front of a wall ( long before The Wall, the Kotel).

Prayer is best said in public- in a Minyan-10.Kaddish, Barchu, Torah reading. Concept of kiddush Hashem—if it’s a secret, its no kiddush!

 

More Polarities

Fear & Anxiety-That motivates tachanunim . Also in Psalms.

 

But also  Joy & Awe- To some extent- Tefilah (awe), Psalms, especially those in the prayer book- Hallel

Two other complimentary dimensions:

 

Hoda’ah( acknowledgement)

Brachah-Hamotzi & Shechechyanu

and Hodayah ( Thanksgiving)- Hallel,

So, let’s look at these issues from the texts- how we started, how we evolved, how we answered these issues in all ages.

Structure

   For example, the gemara (Berakhot 32a) teaches that one should first praise God, and only afterwards ask for one's needs. 

 

Rabbi Simlai expounded: "A man should always first recount the praise of the Holy One, Blessed be He, and then pray.  From where do we know this?  From Moshe; for it is written, 'And I besought the Lord at that time' (Devarim 3:23), and it continues, 'Lord God, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven and earth who can do according to Your works and according to Your mighty acts?' and afterwards it is written, 'Let me go over, please, and see the good land…"

 

            Furthermore, the gemara argues that the berakhot of Shemoneh Esrei comprise three distinct units, corresponding to the three stages of prayer.

 

Rabbi Chanina said: "In the first ones he resembles a servant who is addressing praise to his master; in the middle ones he resembles a servant who is requesting largess from his master; in the last ones he resembles a servant who has received a largess from his master and takes his leave." Open to Sim Shalom- Weekday

Every day

1.     Avot ("Ancestors") -

2.     Gevurot ("powers") -

3.     Kedushat ha-Shem ("the sanctification of the Name") -.

Weekdays only-Personal transformation

4.     Binah ("understanding") -.

5.     Teshuvah ("return", "repentance").

6.     Selichah .

7.     Geulah ("redemption")

Personal well being

8.     Refuah ("healing")^[22]) -

9.     Birkat HaShanim ("blessing for years [of good]")  

10.  Galuyot ("diasporas") –

National social

11.  Birkat HaDin ("Justice") -.

12.  Birkat HaMinim ("the sectarians, heretics") -.( this is #19)

13.  Tzadikim ("righteous") -

14.  Boneh Yerushalayim ("Builder of Jerusalem") -

15.  Birkat David ("Blessing of David") -

16.  Tefillah ("prayer")

Daily

17.  Avodah ("service

18.  Hoda'ah ("thanksgiving")

19.  Sim Shalom ("Grant Peace") - asks God for peace, goodness, blessings, kindness and compassion. Ashkenazim generally say a shorter version of this blessing at Minchah and Maariv, called Shalom Rav.

20.  Personal petition

I will close with the example of the personal petition, to mark the end of the Amidah. It was eventually incorporated into our Rosh Chodesh announcement:

 

ברכות ט״ז ב:כ״ב

רַב בָּתַר צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתִּתֵּן לָנוּ חַיִּים אֲרוּכִּים, חַיִּים שֶׁל שָׁלוֹם, חַיִּים שֶׁל טוֹבָה, חַיִּים שֶׁל בְּרָכָה, חַיִּים שֶׁל פַּרְנָסָה, חַיִּים שֶׁל חִלּוּץ עֲצָמוֹת, חַיִּים שֶׁיֵּשׁ בָּהֶם יִרְאַת חֵטְא, חַיִּים שֶׁאֵין בָּהֶם בּוּשָׁה וּכְלִימָּה, חַיִּים שֶׁל עוֹשֶׁר וְכָבוֹד, חַיִּים שֶׁתְּהֵא בָּנוּ אַהֲבַת תּוֹרָה וְיִרְאַת שָׁמַיִם, חַיִּים שֶׁתְּמַלֵּא לָנוּ אֶת כָּל מִשְׁאֲלוֹת לִבֵּנוּ לְטוֹבָה״.

 

 

Berakhot 16b:22

After his prayer, Rav said the following:

May it be Your will, Lord our God,

that You grant us long life, a life of peace,

a life of goodness, a life of blessing,

a life of sustenance, a life of freedom of movement from place to place, where we are not tied to one place,

a life of dread of sin, a life without shame and disgrace,

a life of wealth and honor,

a life in which we have love of Torah and reverence for Heaven,

a life in which You fulfill all the desires of our heart for good.

That is my prayer for us all as we approach Yom Kippur.