IS IT REALLY A COMMANDMENT?

The Ten Commandments are more famous than understood. The greatest
difficulty for the human mind is probably Commandment Number 1. "I am
the Lord your G-d who brought you out of the Land of Egypt, out of the
house of bondage" (Ex. 20:2) – what sort of commandment is that?
Belief can not be imposed or legislated.


The fact is that it doesn't need to be a commandment at all if we go
by the Hebrew title, "Aseret HaDib'rot" (Ten Words, Ten Principles).
Nonetheless Maimonides includes this first statement in the list of
commandments, though he admits that if a person believes in G-d no
commandment is needed and if they do not believe, no commandment
helps. Belief can not be imposed or legislated. You can order me to
believe, but you are wasting your time unless my heart and soul have
already freely chosen to believe.

We can defend Maimonides, however, if we move to the second part of
the verse. "I am the Lord your G-d" is not saying, "Believe in My
existence", but "Believe that it was I who brought the Children of
Israel out of Egypt". The question is not whether G-d exists – that is
axiomatic from page 1 of the Bible – but whether He relates to His
creation.

The sages said that a Roman noblewoman asked, "What has your G-d been
doing since the six days of Creation?" In other words, "Is G-d only in
the background or does He do anything for His world?" The rabbi to
whom she posed the question said that G-d busies Himself making
marriages, i.e. He concerns Himself with relationships. We believe not
just that He is, but that it is He who is in charge of the world.

YOUR PARENTS' SINS ARE YOURS?

Q. How can the Ten Commandments say that the Almighty is "a jealous
God, visiting the iniquity of the fathers upon the children"? Is it
fair that children should suffer because of the deeds of their
parents?

A. The sages scrutinised every word of this commandment and contrasted
the punishment of the children of the wicked ("to the third and fourth
generation") and the reward of the righteous ("to the thousandth
generation"). Said Ibn Ezra: "God is patient until the fourth
generation and only then is punishment inflicted." Tosafot HaRosh
declares: "Until the fourth generation punishment is not imposed; God
is waiting for repentance. But if a fourth generation persists with a
family tradition of wickedness, they will suffer." Saadia states that
the children, in addition to being punished for their own sins, are
now punished for their ancestors' sins because they could have
improved the family record but failed to do so.

The effect of righteousness, however, has a different timetable. Here,
the moral foundations laid by one's ancestors work for the benefit of
future generations "to the thousandth generation", i.e. to the end of
time. The Targum understands the phrase as "for thousands of
generations"; the Mechilta says, "for innumerable generations". Hence,
even though future generations have their failings, the merits of
their ancestors weigh favourably with God.

But the prophet Ezekiel finds this commandment difficult. "What do you
mean," he asks, "that you use this proverb, 'The fathers have eaten
sour grapes, and the children's teeth are set on edge'? Use it no
You can overcome an encumbrance from the past.

more! The soul that sins, it shall die... The son shall not bear the
sin of the father, neither shall the father bear the sin of the son"
(Ezek. 18:2-3, 20). Yet Ezekiel is not rejecting the Decalogue but
emphasizing personal responsibility: if I sin, I will suffer; if I
suffer, let it be for my own sin. As the rabbis understand the
Decalogue, the second commandment is saying the same thing. You do not
suffer for the sins of your forebears unless you yourself are also
sinful.

You can overcome an encumbrance from the past. If family
history lays questionable baggage on your back, you have the power to
lift it off. If the family name needs to be cleansed, there is
something you can do about it.

PRIESTS OR PROPHETS?

In the Bible there are two ways of being a religious leader. One can
be a kohen, a priest concerned with rituals and practices, or a
prophet who preaches the word of G-d.

Today's portion defines Israel as a people of priests – "mamlechet
kohanim v'goy kadosh" – "a kingdom of kohanim, a holy people" (Ex.
19:6). We all minister to G-d in His sanctuary, not merely in the
official house of worship but in the home (the “mikdash m’at”, the
“miniature temple”), the factory, office, school and street. We have
prayers to say, kosher laws to maintain, Sabbaths and festivals to honour.
As prophets we belong to the world.

Every day of the year, every stage in life has its rituals to observe.
That might be called the particularistic dimension of Jewish identity:
we are Jews “far zich” – “amongst ourselves”.

From the example of Moses (Deut. 34:10) we also learn that we are a
people of prophets with a universalistic mission amongst mankind. As
prophets we belong to the world. Alenu, the great concluding prayer of
every Jewish service, written by the Talmudic sage Rav in the 3rd century CE,

sums up our two dimensions: particularism in the first paragraph, universalism
in the second. The prophetic role begins with Judaism but is capable
of being shared by other peoples.