Difference between revisions of "The Decalogue – Division and Design/2"
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<p>The first utterance consists of both the statement "I am Hashem your God.." and "You shall have no other gods before me". The second utterance begins with "Do not make for yourselves an idol".</p> | <p>The first utterance consists of both the statement "I am Hashem your God.." and "You shall have no other gods before me". The second utterance begins with "Do not make for yourselves an idol".</p> | ||
<mekorot>perhaps <multilink><a href="PhiloTheDecalogue50-5165" data-aht="source">Philo</a><a href="PhiloTheDecalogue50-5165" data-aht="source">The Decalogue 50-51, 65</a><a href="PhiloTheDecalogue" data-aht="source">The Decalogue</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>As Philo paraphrases the various utterances in his own language it is difficult to know for certain how he divides them.  Yet, since he speaks of the second utterance as referring "to images and statues, and in short to all erections of any kind made by hand" it is likely that he is referring to the statement "לֹא תַעֲשֶׂה לְךָ פֶסֶל". In addition, later in speaking of the first commandment, we writes, "to think that there is but one God, the most highest, and to honour him alone; and let not the polytheistical doctrine ever even touch the ears" combining both belief in God and the negation of other gods (both "אנוכי" and "לא יהיה").</fn> perhaps<multilink><a href="JosephusAntiquitiesoftheJews35" data-aht="source"> Josephus</a><a href="JosephusAntiquitiesoftheJews35" data-aht="source">3 5</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>,<fn><p>Josephus is somewhat ambiguous but his statement that the second commandment is "not to make the image of any living creature to worship it", implies that he maintains that the second utterance begins with "לֹא תַעֲשֶׂה לְךָ פֶסֶל... לֹא תִשְׁתַּחֲוֶה לָהֶם". and not "".  Moreover, in explaining the first commandment of belief in God, he adds "and that we ought to worship him only" which is simply the positive formulation o fthe prohibition "לו יהיה לך אלהים אחרים".</p></fn> R. Yishmael <a href="SifreBemidbar15-31" data-aht="source">Sifre Bemidbar 15:31</a> and <a href="BavliSanhedrin99a" data-aht="source">Bavli Sanhedrin 99a</a>, <multilink><a href="RShimonbTzemachDuran" data-aht="source">R. Shimon b. Tzemach Duran</a><a href="RShimonbTzemachDuran" data-aht="source">R. Shimon b. Tzemach Duran</a><a href="R. Shimon b. Tzemach Duran" data-aht="parshan">About R. Shimon b. Tzemach Duran</a></multilink>,</mekorot> | <mekorot>perhaps <multilink><a href="PhiloTheDecalogue50-5165" data-aht="source">Philo</a><a href="PhiloTheDecalogue50-5165" data-aht="source">The Decalogue 50-51, 65</a><a href="PhiloTheDecalogue" data-aht="source">The Decalogue</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>As Philo paraphrases the various utterances in his own language it is difficult to know for certain how he divides them.  Yet, since he speaks of the second utterance as referring "to images and statues, and in short to all erections of any kind made by hand" it is likely that he is referring to the statement "לֹא תַעֲשֶׂה לְךָ פֶסֶל". In addition, later in speaking of the first commandment, we writes, "to think that there is but one God, the most highest, and to honour him alone; and let not the polytheistical doctrine ever even touch the ears" combining both belief in God and the negation of other gods (both "אנוכי" and "לא יהיה").</fn> perhaps<multilink><a href="JosephusAntiquitiesoftheJews35" data-aht="source"> Josephus</a><a href="JosephusAntiquitiesoftheJews35" data-aht="source">3 5</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>,<fn><p>Josephus is somewhat ambiguous but his statement that the second commandment is "not to make the image of any living creature to worship it", implies that he maintains that the second utterance begins with "לֹא תַעֲשֶׂה לְךָ פֶסֶל... לֹא תִשְׁתַּחֲוֶה לָהֶם". and not "".  Moreover, in explaining the first commandment of belief in God, he adds "and that we ought to worship him only" which is simply the positive formulation o fthe prohibition "לו יהיה לך אלהים אחרים".</p></fn> R. Yishmael <a href="SifreBemidbar15-31" data-aht="source">Sifre Bemidbar 15:31</a> and <a href="BavliSanhedrin99a" data-aht="source">Bavli Sanhedrin 99a</a>, <multilink><a href="RShimonbTzemachDuran" data-aht="source">R. Shimon b. Tzemach Duran</a><a href="RShimonbTzemachDuran" data-aht="source">R. Shimon b. Tzemach Duran</a><a href="R. Shimon b. Tzemach Duran" data-aht="parshan">About R. Shimon b. Tzemach Duran</a></multilink>,</mekorot> | ||
| − | <point><b>Relationship between "אָנֹכִי" and "לֹא יִהְיֶה"</b> – R. Shimon b. Tzemach Duran asserts that the two statements are combined because they revolve around the same issue and are, in essence, simply flipsides of each other. | + | <point><b>Relationship between "אָנֹכִי" and "לֹא יִהְיֶה"</b> – R. Shimon b. Tzemach Duran asserts that the two statements are combined because they revolve around the same issue and are, in essence, simply flipsides of each other. ""אָנֹכִי" mandates belief in Hashem and "לֹא יִהְיֶה" prohibits belief in any foreign gods.  In other words, togther the utterance announce: believe in Hashem exclusively.</point> |
| − | <point><b>"אָנֹכִי י״י אֱלֹהֶיךָ" – Command or proclamation?</b> Despite the fact that the statement is not phrased in the imperative, these sources all read it as constituting the command to accept Hashem as God | + | <point><b>"אָנֹכִי י״י אֱלֹהֶיךָ" – Command or proclamation?</b> Despite the fact that the statement is not phrased in the imperative, these sources all read it as constituting the command to accept Hashem as God.</point> |
| − | <point><b>"לֹא יִהְיֶה לְךָ " vs. "לֹא תַעֲשֶׂה לְךָ"</b> – According to this approach, there is a fundamental divide between the prohibitions of these two statements, justifying their constituting two utterances.  | + | <point><b>"לֹא יִהְיֶה לְךָ " vs. "לֹא תַעֲשֶׂה לְךָ"</b> – According to this approach, there is a fundamental divide between the prohibitions of these two statements, justifying their constituting two utterances.  R. Shimon b. Tzemach Duran asserts that "לֹא יִהְיֶה" is a commandment of the heart or mind, while "" is action-oriented.  The former prohibts belief in idolatry, while the latter prohibits the making of idols..  Alternatively one might suggest thst the furst utterasnce speaks of belief in false gods, while teh second prohibits making images even of Hashem Himself.</point> |
| − | |||
<point><b>Correspondence between Dibrot and Mitzvot</b> – R. Shimon b. Tzemach Duran asserts that there is no direct correspondence between the number of  mitzvot and the number of utterances.  Thus, in one utterance there could be both a positive command to believe in God and a negative command not to believe if other gods.  This is similar to the utterance regarding Shabbat, which also includes both a positive and negative command, despite it being but one utterance.</point> | <point><b>Correspondence between Dibrot and Mitzvot</b> – R. Shimon b. Tzemach Duran asserts that there is no direct correspondence between the number of  mitzvot and the number of utterances.  Thus, in one utterance there could be both a positive command to believe in God and a negative command not to believe if other gods.  This is similar to the utterance regarding Shabbat, which also includes both a positive and negative command, despite it being but one utterance.</point> | ||
<point><b>Depiction on tablets</b></point> | <point><b>Depiction on tablets</b></point> | ||
Version as of 14:37, 23 January 2019
The Decalogue – Division and Design
Exegetical Approaches
Traditional Ten
The statement "I am Hashem your God..." comprises its own independent utterance. As such, there is no need to split any of the others.
Split "לא יהיה"
The statement "I am Hashem your God..." does not constitute an independent utterance. The number ten is reached, instead, by dividing "לֹא יִהְיֶה... מִצְוֺתָי" into two. This position disagrees regarding where to make the split:
"אנכי... על פני" and "לא תעשה"
The first utterance consists of both the statement "I am Hashem your God.." and "You shall have no other gods before me". The second utterance begins with "Do not make for yourselves an idol".
Sources:perhaps Philo,1 perhaps Josephus,2 R. Yishmael Sifre Bemidbar 15:31 and Bavli Sanhedrin 99a, R. Shimon b. Tzemach Duran,
Relationship between "אָנֹכִי" and "לֹא יִהְיֶה" – R. Shimon b. Tzemach Duran asserts that the two statements are combined because they revolve around the same issue and are, in essence, simply flipsides of each other. ""אָנֹכִי" mandates belief in Hashem and "לֹא יִהְיֶה" prohibits belief in any foreign gods. In other words, togther the utterance announce: believe in Hashem exclusively.
"אָנֹכִי י״י אֱלֹהֶיךָ" – Command or proclamation? Despite the fact that the statement is not phrased in the imperative, these sources all read it as constituting the command to accept Hashem as God.
"לֹא יִהְיֶה לְךָ " vs. "לֹא תַעֲשֶׂה לְךָ" – According to this approach, there is a fundamental divide between the prohibitions of these two statements, justifying their constituting two utterances. R. Shimon b. Tzemach Duran asserts that "לֹא יִהְיֶה" is a commandment of the heart or mind, while "" is action-oriented. The former prohibts belief in idolatry, while the latter prohibits the making of idols.. Alternatively one might suggest thst the furst utterasnce speaks of belief in false gods, while teh second prohibits making images even of Hashem Himself.
Correspondence between Dibrot and Mitzvot – R. Shimon b. Tzemach Duran asserts that there is no direct correspondence between the number of mitzvot and the number of utterances. Thus, in one utterance there could be both a positive command to believe in God and a negative command not to believe if other gods. This is similar to the utterance regarding Shabbat, which also includes both a positive and negative command, despite it being but one utterance.
Depiction on tablets
"לא יהיה" and "לא תעשה"
The first utterance consists of only "You shall have no other gods before me", while the second statement begins "Do not make for yourselves an idol". 3
Sources:perhaps Baal Halakhot Gedolot, rejected opinion brought by Ibn Ezra and R. Yehoshua ibn Shuib
"לא יהיה" and "לא תשתחוה"
The first utterance includes both "You shall have no other gods" and “You shall not make for yourselves an idol", while the second utterance commands both "You shall not bow down" and "You shall not serve them".
Sources:Baal Halakhot Gedolot as understood by Ramban
