Behind the War On Hamas
The Two Great Evils of History: The Islamists and Hitler
- January 31, 2024
- |
- 21 Sh'vat 5784
Rabbi YY Jacobson
5767 views
This Nazi swastika flag was planted in 2018 near the Gaza-Israel border
Behind the War On Hamas
The Two Great Evils of History: The Islamists and Hitler
Rabbi YY Jacobson- January 31, 2024
Give Us Two
One of the intriguing things about the Ten Commandments[1], given to the Jewish people is that they were engraved on two separate tablets. Was G-d short of granite that He needed to use two tablets? Why could He not carve the commandments onto a single stone?
There is the stereotypical Jew-bashing joke about this. Before coming to the Jews, G-d approached all the nations and asked if they would like to accept the Torah. Each of them refused because of some commandment in the Bible to which they could not possibly adhere. When G-d presented the offer to the Jews, their sole question was: How much do you want for it?
To which G-d responded: “It’s for free.”
So the Jews replied: “Give us two.”
Yet the issue demands sincere reflection. Why indeed was there a need for two tablets?
Two Versions
The rabbis in the midrash proposed a novel answer. The Ten Commandments, they suggested, were engraved on two tablets, five on each stone, so that they would be read in two directions -- from top to bottom, and from side to side[2].
The simplest way of reading the Ten Commandments is, of course, from top to bottom:
On the first stone:
1) I am the Lord your G-d who has taken you out of Egypt...
2) You shall have no other gods...
3) You shall not swear in G-d's name in vain...
4) Remember the Sabbath...
5) Honor your father and your mother...
And the five commandments engraved on the second tablet:
6) You shall not murder.
7) You shall not commit adultery.
8) You shall not steal.
9) You shall not bear false witness against your fellow.
10) You shall not covet your fellow’s house; you shall not covet your fellow’s wife … nor anything that belongs to your fellow.
This was the way of reading the Ten Commandments vertically. Yet due to the fact that the first five commandments were engraved on one stone and the second five on a separate stone, there was another way of reading the commandments -- horizontally instead of vertically, from commandment No. 1 directly to No. 6; from No. 2 to No. 7; 3 -- 8; 4 -- 9; 5 -- 10.
This version of the Ten Commandments would then read like this:
1) I am the Lord your G-d/You shall not murder. 2) You shall have no other gods/You shall not commit adultery; and so forth with the rest of the commandments.
But why is it necessary to read the Ten Commandments horizontally? What insight can we gain from this alternative reading of the commandments?
In this essay we will discuss the juxtaposition of the first and sixth commandments: "I am the Lord your G-d/You shall not murder." The significance of this “horizontal” reading from a historical, political and religious standpoint cannot be overstated. It embodies one of the most stunning aspects of Judaism. What is at stake in this juxtaposition is nothing less than the future of human civilization.
Two Historical Attempts
Two groups have made an attempt to divorce commandment no. 1 from commandment no. 6 -- to sever the idea of a Creator, who conceived the world for a moral purpose, from the imperative to honor the life of another human being. The first group was comprised of the philosophers of the Enlightenment during the 18th and 19th centuries, the second of religious leaders in many and diverse ages. The result for both was moral defeat.
The thinkers of the Enlightenment ushered in the Age of Reason and the modern secular era, founded on the belief that the great ideal of “You shall not murder” did not require the prerequisite of “I am the Lord Your G-d” in order to be sustained. Religion was not necessary to ensure moral behavior; reason alone, without G-d, would guide humanity into an age of liberty and to the achievement of moral greatness. The sixth commandment could operate successfully independent of the first.
While religion embodied the vision of man standing in a continuous relationship with G-d, the essence of the Enlightenment represented the vision of man without G-d. It was a vision already introduced during the first days of creation near the Tree of the Knowledge of Good and Evil, by the most sophisticated animal of the time, the serpent. “You shall be like G-d," it promised Eve[3]. Man could, and ought to, replace G-d. Left to his own (de)vices, the thinking went, the human being will achieve greatness. But the Holocaust spelled the end of this grand faith in the promise of human progress based on human reason. In Auschwitz, the belief that modern man felt a natural empathy for others was ruined forever.
The gas chambers were not invented by a primitive, barbaric and illiterate people. To the contrary, this people excelled in sciences and the arts, but nevertheless sent 1.5 million children, and 4.5 million adults, to their deaths solely because they had Jewish blood flowing in their veins. SS guards would spend a day in Auschwitz, gassing as many as 12,000 human beings, and then return home in the evening to pet their dogs and laugh with their wives. As the smoke of children ascended from the crematoriums, these charming romantics would enjoy good wine, beautiful women and the moving music of Bach, Mozart and Wagner. They murdered millions of innocents in the name of a developed ethic, and they justified genocide on purely rational grounds.
In "Schindler’s List," there is a scene during the liquidation of the Krakow Ghetto where a little girl hiding in a piano is shot dead by an SS guard. As her little angelic body lay in a river of blood, another guard sits down to play the piano.
First SS guard: Was ist das? Ist das Bach?
Second SS guard: Nein. Mozart.
First SS guard: Mozart?
Second SS guard: Ja. And they both marvel at the exquisite music.
This was Nazi Germany at its best.
Elie Wiesel, who gripped the world’s imagination with his book "Night," a personal testimony of life and death in Auschwitz, once asked the Lubavitcher Rebbe, who himself lost many members of his family in the Holocaust, how he could believe in G-d after Auschwitz. If G-d existed, Wiesel asked, posing the single greatest challenge to faith, how could He ignore 6 million of His children de-humanized and murdered in the cruelest of fashions?
The Rebbe shed a tear and then replied, “In whom do you expect me to believe after Auschwitz? In man?”
This must remain one of the lasting legacies of Auschwitz. If there is any faith at all left after the extermination of 6 million people, it must glean its vitality from something transcending the human rationale and its properties. If morality is left to be determined exclusively by the human mind, it can become a morality that justifies the guillotine, the gulag and the gas chamber. As Dostoevsky famously put it in "The Brothers Karamazov," “Where there is no G-d, all is permitted.”
The atheist philosopher Bertrand Russell wrote: “I cannot see how to refute the arguments for the subjectivity of ethical values [resulting from atheism], but I find myself incapable of believing that all that is wrong with wanton cruelty is that I don’t like it.” Russell’s point is critical. Without G-d, we cannot objectively define any behavior as good or evil. As difficult as it is to entertain, no one can objectively claim that gassing a mother and her children is any more evil than killing a mouse. It is all a matter of taste and opinion. The validity and effectiveness of “You shall not murder” can be sustained only if it is predicated on the foundation of faith in a universal moral creator who gave humanity an absolute and unwavering definition of what constitutes good vs. evil.
Professor Abraham Joshua Heschel, who escaped Warsaw a few weeks before it was invaded and lost most of his family in the Nazi Holocaust, captured this sentiment succinctly: “If man is not more than human, then he is less then human.” Either we climb to a place beyond ourselves, or we are likely to fall to a place below ourselves. When the vision of the sacred dies in the soul of a person, he or she is capable of becoming a servant of the devil.
Religious Evil
But this is far from the whole picture.
While the Enlightenment abandoned commandment no. 1 in favor of no. 6, various religions over the ages abandoned no. 6 in favor of no. 1. Theirs has been the atrocious belief that as long as you believe in the Lord, or in Allah, you can kill and maim whomever you brand an "infidel." Whether it is a business executive in New York, or a teenager eating a slice of pizza in Jerusalem, or a child on the first day of school in Beslan, or a commuter in Madrid, or a tourist in Bali, or a Chabad couple in Mumbai, if the person is not a member of your faith, G-d wants him or her to die. For the religious fundamentalist, "I am the Lord your G-d" has nothing to do with "You shall not murder."
This is the greatest perversion of faith. When thousands can rejoice gleefully in the torture of Jewish babies, in the rape and beheading of Jewish women, as the Hamas monsters did on October 7th, 2023, while millions of others celebrated, is the most vile desecration of Allah. Faith that does not inculcate its followers with the sanctity of every single human life desecrates and erodes the very purpose of faith, which is to elevate the human person to a state beyond personal instinct and prejudice. If you delete “You shall not murder” from religion, you have detached yourself from “I am the Lord your G-d.” To believe in G-d means to honor the life of every person created in the image of G-d. What the juxtaposition of the two commandments is telling us is that you can’t believe in G-d and murder[4].
Conversely, if you truly believe that taking the life of another human is wrong -- not just because you lack the means or motive to do so or are afraid of ending up in jail, but because you recognize the transcendent, inviolable value of life -- that's just another way of saying you believe in G-d. For what confers upon human life its radical grace, its transcendent sanctity and its absolute value if not the living presence of G-d imprinted on the face of the human person?
3,336 years ago, Judaism, in the most ennobling attempt to create a society based on justice and peace, established its principle code in the sequence of the two commandments – “I am the Lord your G-d/You shall not murder.” A society without G-d can become monstrous; a society that abandons the eternal and absolute commandment “You shall not murder” is equally evil. Both are capable of burning children alive during the day and then retiring to sleep with a clear conscience.
The Mountain
The Talmud captures this notion in an intriguing fashion[5].
The Talmud cites a tradition that when Israel approached Sinai, G-d lifted up the mountain, held it over the people's heads and declared: “Either you accept the Torah, or be crushed beneath the mountain.” (The Talmud bases this tradition on the verse in Exodus, “And they stood beneath the mountain[6].”)
This seems ludicrous. What worth is there to a relationship and a covenant accepted through coercion[7]?
The answer is profoundly simple. What G-d was telling the Jewish people is that the creation of societies that honor life and shun cruelty is dependent on education and on the value system inculcated within children of the society. The system of Torah, G-d was suggesting, was the guarantor for life and liberty. If you reject the morality of Torah, if you will lack the courage and conviction to teach the world that “I am the Lord your G-d” and that I have stated unequivocally “You shall not murder,” the result will be humanity crushed under a mountain of tyrants.
Seventy-five years since Auschwitz and after two decades of incessant Islamic terrorism, the mountain is hanging over our heads once again. Shall we embrace the path of divine-based morality? Shall we never forget that religion must always be defined by “You shall not murder[8]?”
_________
[1] Exodus chapter 20.
[2] Mechilta to Exodus ibid.
[3] Genesis 3:5.
[4] The Midrash (Mechiultah ibid.) in discussing the connection between the first and sixth commandments presents the following parable to explain the evil behind murder: “There was a king who entered a country and put up portraits of himself, and made statues of himself, and minted coins with his image. After a while, the people of the country overturned his portraits, broke his statues and invalidated his coins, thereby reducing the image of the king. “So, too, one who sheds blood reduces the image of the King, as it is written (Genesis 9:6): "One who spills a man's blood... for in the image of G-d He made man."
[5] Talmud, Shabbas 88a.
[6] Exodus 19:17.
[7] This question is raised among many of the Talmudic commentators. Many answers have been offered. See Tosfos, Eitz Yosef, Pnei Yehoshua, Shabbos Shel Mi and BenYehoyada to Talmud Shabbos ibid. Midrash Tanchumah Noach section 3. Daas Zekeinim Mibbalei Hatosafos on Exodus 19:17. Maharal Tiferes Yisroel ch. 32, Gur Aryeh on Exodus ibid. and Or Chodash p. 45. Sources noted in Pardas Yosef to Exodus ibid. Rabbi Yaakov Yosef of Pulnah in Ben Poras Yosef Parshas Vayeishev. Torah Or Megilas Esther p. 96c; 118c. 7) This essay is based on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Wiesel in 1965 (published in Likkutei Sichos vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichos vol. 3 pp. 887-895), and on other sources.
[8] This essay is based on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Weisel in April, 1965 (published in Likkutei Sichos vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichos vol. 3 pp. 887-895), and on a lecture presented by Rabbi Dr. Benjamin Bleich, and other sources.
- Comment
Class Summary:
The Islamists and Hitler - The Two Great Evils of History
Dedicated by David and Eda Schottenstein In the loving memory of Alta Shula Swerdlov. And in honor of the birth of their daughter Yetta Alta Shula, "Aliyah" Schottenstein
Dedicated by Miriam Feigelman L'Ilui Nishmas Hentcha bas Shlomo Eliyahu HaKohen
Dedicated by Ezra Dovid Philip with prayerful wishes for Am Yisrael to see Moshiach soon
Give Us Two
One of the intriguing things about the Ten Commandments[1], given to the Jewish people is that they were engraved on two separate tablets. Was G-d short of granite that He needed to use two tablets? Why could He not carve the commandments onto a single stone?
There is the stereotypical Jew-bashing joke about this. Before coming to the Jews, G-d approached all the nations and asked if they would like to accept the Torah. Each of them refused because of some commandment in the Bible to which they could not possibly adhere. When G-d presented the offer to the Jews, their sole question was: How much do you want for it?
To which G-d responded: “It’s for free.”
So the Jews replied: “Give us two.”
Yet the issue demands sincere reflection. Why indeed was there a need for two tablets?
Two Versions
The rabbis in the midrash proposed a novel answer. The Ten Commandments, they suggested, were engraved on two tablets, five on each stone, so that they would be read in two directions -- from top to bottom, and from side to side[2].
The simplest way of reading the Ten Commandments is, of course, from top to bottom:
On the first stone:
1) I am the Lord your G-d who has taken you out of Egypt...
2) You shall have no other gods...
3) You shall not swear in G-d's name in vain...
4) Remember the Sabbath...
5) Honor your father and your mother...
And the five commandments engraved on the second tablet:
6) You shall not murder.
7) You shall not commit adultery.
8) You shall not steal.
9) You shall not bear false witness against your fellow.
10) You shall not covet your fellow’s house; you shall not covet your fellow’s wife … nor anything that belongs to your fellow.
This was the way of reading the Ten Commandments vertically. Yet due to the fact that the first five commandments were engraved on one stone and the second five on a separate stone, there was another way of reading the commandments -- horizontally instead of vertically, from commandment No. 1 directly to No. 6; from No. 2 to No. 7; 3 -- 8; 4 -- 9; 5 -- 10.
This version of the Ten Commandments would then read like this:
1) I am the Lord your G-d/You shall not murder. 2) You shall have no other gods/You shall not commit adultery; and so forth with the rest of the commandments.
But why is it necessary to read the Ten Commandments horizontally? What insight can we gain from this alternative reading of the commandments?
In this essay we will discuss the juxtaposition of the first and sixth commandments: "I am the Lord your G-d/You shall not murder." The significance of this “horizontal” reading from a historical, political and religious standpoint cannot be overstated. It embodies one of the most stunning aspects of Judaism. What is at stake in this juxtaposition is nothing less than the future of human civilization.
Two Historical Attempts
Two groups have made an attempt to divorce commandment no. 1 from commandment no. 6 -- to sever the idea of a Creator, who conceived the world for a moral purpose, from the imperative to honor the life of another human being. The first group was comprised of the philosophers of the Enlightenment during the 18th and 19th centuries, the second of religious leaders in many and diverse ages. The result for both was moral defeat.
The thinkers of the Enlightenment ushered in the Age of Reason and the modern secular era, founded on the belief that the great ideal of “You shall not murder” did not require the prerequisite of “I am the Lord Your G-d” in order to be sustained. Religion was not necessary to ensure moral behavior; reason alone, without G-d, would guide humanity into an age of liberty and to the achievement of moral greatness. The sixth commandment could operate successfully independent of the first.
While religion embodied the vision of man standing in a continuous relationship with G-d, the essence of the Enlightenment represented the vision of man without G-d. It was a vision already introduced during the first days of creation near the Tree of the Knowledge of Good and Evil, by the most sophisticated animal of the time, the serpent. “You shall be like G-d," it promised Eve[3]. Man could, and ought to, replace G-d. Left to his own (de)vices, the thinking went, the human being will achieve greatness. But the Holocaust spelled the end of this grand faith in the promise of human progress based on human reason. In Auschwitz, the belief that modern man felt a natural empathy for others was ruined forever.
The gas chambers were not invented by a primitive, barbaric and illiterate people. To the contrary, this people excelled in sciences and the arts, but nevertheless sent 1.5 million children, and 4.5 million adults, to their deaths solely because they had Jewish blood flowing in their veins. SS guards would spend a day in Auschwitz, gassing as many as 12,000 human beings, and then return home in the evening to pet their dogs and laugh with their wives. As the smoke of children ascended from the crematoriums, these charming romantics would enjoy good wine, beautiful women and the moving music of Bach, Mozart and Wagner. They murdered millions of innocents in the name of a developed ethic, and they justified genocide on purely rational grounds.
In "Schindler’s List," there is a scene during the liquidation of the Krakow Ghetto where a little girl hiding in a piano is shot dead by an SS guard. As her little angelic body lay in a river of blood, another guard sits down to play the piano.
First SS guard: Was ist das? Ist das Bach?
Second SS guard: Nein. Mozart.
First SS guard: Mozart?
Second SS guard: Ja. And they both marvel at the exquisite music.
This was Nazi Germany at its best.
Elie Wiesel, who gripped the world’s imagination with his book "Night," a personal testimony of life and death in Auschwitz, once asked the Lubavitcher Rebbe, who himself lost many members of his family in the Holocaust, how he could believe in G-d after Auschwitz. If G-d existed, Wiesel asked, posing the single greatest challenge to faith, how could He ignore 6 million of His children de-humanized and murdered in the cruelest of fashions?
The Rebbe shed a tear and then replied, “In whom do you expect me to believe after Auschwitz? In man?”
This must remain one of the lasting legacies of Auschwitz. If there is any faith at all left after the extermination of 6 million people, it must glean its vitality from something transcending the human rationale and its properties. If morality is left to be determined exclusively by the human mind, it can become a morality that justifies the guillotine, the gulag and the gas chamber. As Dostoevsky famously put it in "The Brothers Karamazov," “Where there is no G-d, all is permitted.”
The atheist philosopher Bertrand Russell wrote: “I cannot see how to refute the arguments for the subjectivity of ethical values [resulting from atheism], but I find myself incapable of believing that all that is wrong with wanton cruelty is that I don’t like it.” Russell’s point is critical. Without G-d, we cannot objectively define any behavior as good or evil. As difficult as it is to entertain, no one can objectively claim that gassing a mother and her children is any more evil than killing a mouse. It is all a matter of taste and opinion. The validity and effectiveness of “You shall not murder” can be sustained only if it is predicated on the foundation of faith in a universal moral creator who gave humanity an absolute and unwavering definition of what constitutes good vs. evil.
Professor Abraham Joshua Heschel, who escaped Warsaw a few weeks before it was invaded and lost most of his family in the Nazi Holocaust, captured this sentiment succinctly: “If man is not more than human, then he is less then human.” Either we climb to a place beyond ourselves, or we are likely to fall to a place below ourselves. When the vision of the sacred dies in the soul of a person, he or she is capable of becoming a servant of the devil.
Religious Evil
But this is far from the whole picture.
While the Enlightenment abandoned commandment no. 1 in favor of no. 6, various religions over the ages abandoned no. 6 in favor of no. 1. Theirs has been the atrocious belief that as long as you believe in the Lord, or in Allah, you can kill and maim whomever you brand an "infidel." Whether it is a business executive in New York, or a teenager eating a slice of pizza in Jerusalem, or a child on the first day of school in Beslan, or a commuter in Madrid, or a tourist in Bali, or a Chabad couple in Mumbai, if the person is not a member of your faith, G-d wants him or her to die. For the religious fundamentalist, "I am the Lord your G-d" has nothing to do with "You shall not murder."
This is the greatest perversion of faith. When thousands can rejoice gleefully in the torture of Jewish babies, in the rape and beheading of Jewish women, as the Hamas monsters did on October 7th, 2023, while millions of others celebrated, is the most vile desecration of Allah. Faith that does not inculcate its followers with the sanctity of every single human life desecrates and erodes the very purpose of faith, which is to elevate the human person to a state beyond personal instinct and prejudice. If you delete “You shall not murder” from religion, you have detached yourself from “I am the Lord your G-d.” To believe in G-d means to honor the life of every person created in the image of G-d. What the juxtaposition of the two commandments is telling us is that you can’t believe in G-d and murder[4].
Conversely, if you truly believe that taking the life of another human is wrong -- not just because you lack the means or motive to do so or are afraid of ending up in jail, but because you recognize the transcendent, inviolable value of life -- that's just another way of saying you believe in G-d. For what confers upon human life its radical grace, its transcendent sanctity and its absolute value if not the living presence of G-d imprinted on the face of the human person?
3,336 years ago, Judaism, in the most ennobling attempt to create a society based on justice and peace, established its principle code in the sequence of the two commandments – “I am the Lord your G-d/You shall not murder.” A society without G-d can become monstrous; a society that abandons the eternal and absolute commandment “You shall not murder” is equally evil. Both are capable of burning children alive during the day and then retiring to sleep with a clear conscience.
The Mountain
The Talmud captures this notion in an intriguing fashion[5].
The Talmud cites a tradition that when Israel approached Sinai, G-d lifted up the mountain, held it over the people's heads and declared: “Either you accept the Torah, or be crushed beneath the mountain.” (The Talmud bases this tradition on the verse in Exodus, “And they stood beneath the mountain[6].”)
This seems ludicrous. What worth is there to a relationship and a covenant accepted through coercion[7]?
The answer is profoundly simple. What G-d was telling the Jewish people is that the creation of societies that honor life and shun cruelty is dependent on education and on the value system inculcated within children of the society. The system of Torah, G-d was suggesting, was the guarantor for life and liberty. If you reject the morality of Torah, if you will lack the courage and conviction to teach the world that “I am the Lord your G-d” and that I have stated unequivocally “You shall not murder,” the result will be humanity crushed under a mountain of tyrants.
Seventy-five years since Auschwitz and after two decades of incessant Islamic terrorism, the mountain is hanging over our heads once again. Shall we embrace the path of divine-based morality? Shall we never forget that religion must always be defined by “You shall not murder[8]?”
_________
[1] Exodus chapter 20.
[2] Mechilta to Exodus ibid.
[3] Genesis 3:5.
[4] The Midrash (Mechiultah ibid.) in discussing the connection between the first and sixth commandments presents the following parable to explain the evil behind murder: “There was a king who entered a country and put up portraits of himself, and made statues of himself, and minted coins with his image. After a while, the people of the country overturned his portraits, broke his statues and invalidated his coins, thereby reducing the image of the king. “So, too, one who sheds blood reduces the image of the King, as it is written (Genesis 9:6): "One who spills a man's blood... for in the image of G-d He made man."
[5] Talmud, Shabbas 88a.
[6] Exodus 19:17.
[7] This question is raised among many of the Talmudic commentators. Many answers have been offered. See Tosfos, Eitz Yosef, Pnei Yehoshua, Shabbos Shel Mi and BenYehoyada to Talmud Shabbos ibid. Midrash Tanchumah Noach section 3. Daas Zekeinim Mibbalei Hatosafos on Exodus 19:17. Maharal Tiferes Yisroel ch. 32, Gur Aryeh on Exodus ibid. and Or Chodash p. 45. Sources noted in Pardas Yosef to Exodus ibid. Rabbi Yaakov Yosef of Pulnah in Ben Poras Yosef Parshas Vayeishev. Torah Or Megilas Esther p. 96c; 118c. 7) This essay is based on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Wiesel in 1965 (published in Likkutei Sichos vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichos vol. 3 pp. 887-895), and on other sources.
[8] This essay is based on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Weisel in April, 1965 (published in Likkutei Sichos vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichos vol. 3 pp. 887-895), and on a lecture presented by Rabbi Dr. Benjamin Bleich, and other sources.
Tags
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Parshas Yisro/Shavuos Essay
Rabbi YY Jacobson- January 31, 2024
- |
- 21 Sh'vat 5784
- |
- 5767 views
Behind the War On Hamas
The Two Great Evils of History: The Islamists and Hitler
Rabbi YY Jacobson- January 31, 2024
Give Us Two
One of the intriguing things about the Ten Commandments[1], given to the Jewish people is that they were engraved on two separate tablets. Was G-d short of granite that He needed to use two tablets? Why could He not carve the commandments onto a single stone?
There is the stereotypical Jew-bashing joke about this. Before coming to the Jews, G-d approached all the nations and asked if they would like to accept the Torah. Each of them refused because of some commandment in the Bible to which they could not possibly adhere. When G-d presented the offer to the Jews, their sole question was: How much do you want for it?
To which G-d responded: “It’s for free.”
So the Jews replied: “Give us two.”
Yet the issue demands sincere reflection. Why indeed was there a need for two tablets?
Two Versions
The rabbis in the midrash proposed a novel answer. The Ten Commandments, they suggested, were engraved on two tablets, five on each stone, so that they would be read in two directions -- from top to bottom, and from side to side[2].
The simplest way of reading the Ten Commandments is, of course, from top to bottom:
On the first stone:
1) I am the Lord your G-d who has taken you out of Egypt...
2) You shall have no other gods...
3) You shall not swear in G-d's name in vain...
4) Remember the Sabbath...
5) Honor your father and your mother...
And the five commandments engraved on the second tablet:
6) You shall not murder.
7) You shall not commit adultery.
8) You shall not steal.
9) You shall not bear false witness against your fellow.
10) You shall not covet your fellow’s house; you shall not covet your fellow’s wife … nor anything that belongs to your fellow.
This was the way of reading the Ten Commandments vertically. Yet due to the fact that the first five commandments were engraved on one stone and the second five on a separate stone, there was another way of reading the commandments -- horizontally instead of vertically, from commandment No. 1 directly to No. 6; from No. 2 to No. 7; 3 -- 8; 4 -- 9; 5 -- 10.
This version of the Ten Commandments would then read like this:
1) I am the Lord your G-d/You shall not murder. 2) You shall have no other gods/You shall not commit adultery; and so forth with the rest of the commandments.
But why is it necessary to read the Ten Commandments horizontally? What insight can we gain from this alternative reading of the commandments?
In this essay we will discuss the juxtaposition of the first and sixth commandments: "I am the Lord your G-d/You shall not murder." The significance of this “horizontal” reading from a historical, political and religious standpoint cannot be overstated. It embodies one of the most stunning aspects of Judaism. What is at stake in this juxtaposition is nothing less than the future of human civilization.
Two Historical Attempts
Two groups have made an attempt to divorce commandment no. 1 from commandment no. 6 -- to sever the idea of a Creator, who conceived the world for a moral purpose, from the imperative to honor the life of another human being. The first group was comprised of the philosophers of the Enlightenment during the 18th and 19th centuries, the second of religious leaders in many and diverse ages. The result for both was moral defeat.
The thinkers of the Enlightenment ushered in the Age of Reason and the modern secular era, founded on the belief that the great ideal of “You shall not murder” did not require the prerequisite of “I am the Lord Your G-d” in order to be sustained. Religion was not necessary to ensure moral behavior; reason alone, without G-d, would guide humanity into an age of liberty and to the achievement of moral greatness. The sixth commandment could operate successfully independent of the first.
While religion embodied the vision of man standing in a continuous relationship with G-d, the essence of the Enlightenment represented the vision of man without G-d. It was a vision already introduced during the first days of creation near the Tree of the Knowledge of Good and Evil, by the most sophisticated animal of the time, the serpent. “You shall be like G-d," it promised Eve[3]. Man could, and ought to, replace G-d. Left to his own (de)vices, the thinking went, the human being will achieve greatness. But the Holocaust spelled the end of this grand faith in the promise of human progress based on human reason. In Auschwitz, the belief that modern man felt a natural empathy for others was ruined forever.
The gas chambers were not invented by a primitive, barbaric and illiterate people. To the contrary, this people excelled in sciences and the arts, but nevertheless sent 1.5 million children, and 4.5 million adults, to their deaths solely because they had Jewish blood flowing in their veins. SS guards would spend a day in Auschwitz, gassing as many as 12,000 human beings, and then return home in the evening to pet their dogs and laugh with their wives. As the smoke of children ascended from the crematoriums, these charming romantics would enjoy good wine, beautiful women and the moving music of Bach, Mozart and Wagner. They murdered millions of innocents in the name of a developed ethic, and they justified genocide on purely rational grounds.
In "Schindler’s List," there is a scene during the liquidation of the Krakow Ghetto where a little girl hiding in a piano is shot dead by an SS guard. As her little angelic body lay in a river of blood, another guard sits down to play the piano.
First SS guard: Was ist das? Ist das Bach?
Second SS guard: Nein. Mozart.
First SS guard: Mozart?
Second SS guard: Ja. And they both marvel at the exquisite music.
This was Nazi Germany at its best.
Elie Wiesel, who gripped the world’s imagination with his book "Night," a personal testimony of life and death in Auschwitz, once asked the Lubavitcher Rebbe, who himself lost many members of his family in the Holocaust, how he could believe in G-d after Auschwitz. If G-d existed, Wiesel asked, posing the single greatest challenge to faith, how could He ignore 6 million of His children de-humanized and murdered in the cruelest of fashions?
The Rebbe shed a tear and then replied, “In whom do you expect me to believe after Auschwitz? In man?”
This must remain one of the lasting legacies of Auschwitz. If there is any faith at all left after the extermination of 6 million people, it must glean its vitality from something transcending the human rationale and its properties. If morality is left to be determined exclusively by the human mind, it can become a morality that justifies the guillotine, the gulag and the gas chamber. As Dostoevsky famously put it in "The Brothers Karamazov," “Where there is no G-d, all is permitted.”
The atheist philosopher Bertrand Russell wrote: “I cannot see how to refute the arguments for the subjectivity of ethical values [resulting from atheism], but I find myself incapable of believing that all that is wrong with wanton cruelty is that I don’t like it.” Russell’s point is critical. Without G-d, we cannot objectively define any behavior as good or evil. As difficult as it is to entertain, no one can objectively claim that gassing a mother and her children is any more evil than killing a mouse. It is all a matter of taste and opinion. The validity and effectiveness of “You shall not murder” can be sustained only if it is predicated on the foundation of faith in a universal moral creator who gave humanity an absolute and unwavering definition of what constitutes good vs. evil.
Professor Abraham Joshua Heschel, who escaped Warsaw a few weeks before it was invaded and lost most of his family in the Nazi Holocaust, captured this sentiment succinctly: “If man is not more than human, then he is less then human.” Either we climb to a place beyond ourselves, or we are likely to fall to a place below ourselves. When the vision of the sacred dies in the soul of a person, he or she is capable of becoming a servant of the devil.
Religious Evil
But this is far from the whole picture.
While the Enlightenment abandoned commandment no. 1 in favor of no. 6, various religions over the ages abandoned no. 6 in favor of no. 1. Theirs has been the atrocious belief that as long as you believe in the Lord, or in Allah, you can kill and maim whomever you brand an "infidel." Whether it is a business executive in New York, or a teenager eating a slice of pizza in Jerusalem, or a child on the first day of school in Beslan, or a commuter in Madrid, or a tourist in Bali, or a Chabad couple in Mumbai, if the person is not a member of your faith, G-d wants him or her to die. For the religious fundamentalist, "I am the Lord your G-d" has nothing to do with "You shall not murder."
This is the greatest perversion of faith. When thousands can rejoice gleefully in the torture of Jewish babies, in the rape and beheading of Jewish women, as the Hamas monsters did on October 7th, 2023, while millions of others celebrated, is the most vile desecration of Allah. Faith that does not inculcate its followers with the sanctity of every single human life desecrates and erodes the very purpose of faith, which is to elevate the human person to a state beyond personal instinct and prejudice. If you delete “You shall not murder” from religion, you have detached yourself from “I am the Lord your G-d.” To believe in G-d means to honor the life of every person created in the image of G-d. What the juxtaposition of the two commandments is telling us is that you can’t believe in G-d and murder[4].
Conversely, if you truly believe that taking the life of another human is wrong -- not just because you lack the means or motive to do so or are afraid of ending up in jail, but because you recognize the transcendent, inviolable value of life -- that's just another way of saying you believe in G-d. For what confers upon human life its radical grace, its transcendent sanctity and its absolute value if not the living presence of G-d imprinted on the face of the human person?
3,336 years ago, Judaism, in the most ennobling attempt to create a society based on justice and peace, established its principle code in the sequence of the two commandments – “I am the Lord your G-d/You shall not murder.” A society without G-d can become monstrous; a society that abandons the eternal and absolute commandment “You shall not murder” is equally evil. Both are capable of burning children alive during the day and then retiring to sleep with a clear conscience.
The Mountain
The Talmud captures this notion in an intriguing fashion[5].
The Talmud cites a tradition that when Israel approached Sinai, G-d lifted up the mountain, held it over the people's heads and declared: “Either you accept the Torah, or be crushed beneath the mountain.” (The Talmud bases this tradition on the verse in Exodus, “And they stood beneath the mountain[6].”)
This seems ludicrous. What worth is there to a relationship and a covenant accepted through coercion[7]?
The answer is profoundly simple. What G-d was telling the Jewish people is that the creation of societies that honor life and shun cruelty is dependent on education and on the value system inculcated within children of the society. The system of Torah, G-d was suggesting, was the guarantor for life and liberty. If you reject the morality of Torah, if you will lack the courage and conviction to teach the world that “I am the Lord your G-d” and that I have stated unequivocally “You shall not murder,” the result will be humanity crushed under a mountain of tyrants.
Seventy-five years since Auschwitz and after two decades of incessant Islamic terrorism, the mountain is hanging over our heads once again. Shall we embrace the path of divine-based morality? Shall we never forget that religion must always be defined by “You shall not murder[8]?”
_________
[1] Exodus chapter 20.
[2] Mechilta to Exodus ibid.
[3] Genesis 3:5.
[4] The Midrash (Mechiultah ibid.) in discussing the connection between the first and sixth commandments presents the following parable to explain the evil behind murder: “There was a king who entered a country and put up portraits of himself, and made statues of himself, and minted coins with his image. After a while, the people of the country overturned his portraits, broke his statues and invalidated his coins, thereby reducing the image of the king. “So, too, one who sheds blood reduces the image of the King, as it is written (Genesis 9:6): "One who spills a man's blood... for in the image of G-d He made man."
[5] Talmud, Shabbas 88a.
[6] Exodus 19:17.
[7] This question is raised among many of the Talmudic commentators. Many answers have been offered. See Tosfos, Eitz Yosef, Pnei Yehoshua, Shabbos Shel Mi and BenYehoyada to Talmud Shabbos ibid. Midrash Tanchumah Noach section 3. Daas Zekeinim Mibbalei Hatosafos on Exodus 19:17. Maharal Tiferes Yisroel ch. 32, Gur Aryeh on Exodus ibid. and Or Chodash p. 45. Sources noted in Pardas Yosef to Exodus ibid. Rabbi Yaakov Yosef of Pulnah in Ben Poras Yosef Parshas Vayeishev. Torah Or Megilas Esther p. 96c; 118c. 7) This essay is based on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Wiesel in 1965 (published in Likkutei Sichos vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichos vol. 3 pp. 887-895), and on other sources.
[8] This essay is based on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Weisel in April, 1965 (published in Likkutei Sichos vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichos vol. 3 pp. 887-895), and on a lecture presented by Rabbi Dr. Benjamin Bleich, and other sources.
- Comment
Dedicated by David and Eda Schottenstein In the loving memory of Alta Shula Swerdlov. And in honor of the birth of their daughter Yetta Alta Shula, "Aliyah" Schottenstein
Dedicated by Miriam Feigelman L'Ilui Nishmas Hentcha bas Shlomo Eliyahu HaKohen
Dedicated by Ezra Dovid Philip with prayerful wishes for Am Yisrael to see Moshiach soon
Class Summary:
The Islamists and Hitler - The Two Great Evils of History
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Daniel Michaud -1 month ago
wow... very high insignt about this paper. I will always take together the no1 et no6 during all my live.
Baruch hashem
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Dovid Grossman -2 months ago
Rabbi Y.Y. Thank you for all your lectures you're learning your discussions. I'm printing out the material. I am so grateful that you're a part of my life these days I'm starting to return to judaism. Because of your learning and your explanations, I don't know if there's enough words to explain to your whole room full of them for your wisdom, your empathy, your kindness, your knowledge, etc. thanks again.
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isaac -2 months ago
amazing
wow, life-changing idea.
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Peter York -2 years ago
cripes. I've lived 69 years before hearing this simple lucid idea.
imagine what I'll learn if I live to be 200!
Will Durant says very few people can do without the universal comfort of believing in a transcendental aspect to life...a faith that there will indeed at last be a better tomorrow.
why else to attack religion today by the statist democrats? it is an attempt to wipe out the future. the belief in a better something. add to that the destruction of our past, and viola! people with nothing but today to live for, as instructed by their overlords.
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Walker -3 years ago
Nope
You forgot to say Islamic extremists..Islam & islamists are authentic in relation to morality and modesty...It is a fact that all religions )Judaism Christianity & Islam) were spread through bloodshed.The infidel you are referring to is meant for that time period and you took it out of context. Please try to spread unity instead of dis-unity I am a student of comparative religion and I very much respect all Abrahamic faiths
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S W -5 years ago
amazing article!!
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Chaya -5 years ago
Recently read about the genocide of the Native American population and not only the men women and children but also 1.5 million buffalo. Ironically the Holocaust started around the same time the Native Indians were wiped out. Think there is any correlation? ...and all the agreements made with the native population were broken unilaterally by the Americans so even the land agreed to be given to them was brutally stolen...why? Gold!
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Zev Posner -5 years ago
Chaya -
I am not sure what you read about the genocide of the native american population byt the marauding white settlers. There was in fact a war fought between the descendants of the settlers and the native population that did lead to the death of many native americans and to the displacement of them as a nation and the establishment of the United States on lands they inhabited. Some additional facts to help understand the story of this part of world history a little better ...
90% of the native american population which amounted to many many millions of people died as a result of disease. Incidentally, the same fate, around 90% of the settlers also died of smallpox and disease they got from the new world population that they were also not able to summon any immunity against. Unfortunately the native american population was simply many times larger and therefore suffered many more deaths - but the meeting of the two people was equally devastating to both groups ... which leads to the next point ...
The plains buffalo- we have this iconic picture that the plains were the home of hundreds of millions of buffalo and that we slaughtered them. There is some truth to that but in context a different picture or rather more complete picture emerges. The buffalo population prior to the whitemans arrival was actually much smaller. Native american hunting parties often had to travel many days and had to fight off territorial defenses of other tribes just to find buffalo to hunt and to bring home meat to their families. Does that sound like hundreds of millions of buffalo roaming free there for the native to just walk outside his tepee and shoot one for dinner? It is only due to the death of their prime predator, namely the native american that the population of the plains buffalo herds exploded. History shows us that when you remove a predator from the chain of nature it always upsets the delicate balance of the ecosystem and the prey .. they multiply out of control, lose all sense of danger and ultimately a new predator comes along and they are simply sitting ducks with no place to hide and no instinct to survive and they often don't... if you read the many studies done on the relationship between moose and the wolf you will see how removing the wolf affects the moose ... not good for the moose.
The history of the world is often bloody but let's not use that as an excuse to pack it in a neat little box entitled “white man killed all the indians and the buffalo” it is quite a bit more nuanced than that .. and my little sumation here is also an oversimplification ...
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Chaim Krause -5 years ago
Davar B'ito Mah Tov!
After Governor Cuomo sanctioned open murder this week with his signing of a preposterous abortion bill allowing murdering the fetus up until birth!!this could not be a more appropriate understanding of the warped reflections to allow such a thing.May our own Kabbalas haTorah have an effect on the world surrounding that can recognize the Ribono shel oilam!
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Aharon Faiman -5 years ago
Brochos
Pashut, profound, and true. Thank you for putting this concept into writing in such a real way.
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judy -6 years ago
Help Me Rabbi Jacobson!
I repeated the ideas in this d'var torah to my family. They would like to hear how the rest of the commandments are related on horizontal reading. Help me Rabbi Jacobson! Please complete this Torah.
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Just me. -6 years ago
Very beautiful essay.
Thank you for explaining this idea .
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