The Decalogue – Division and Design/5

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The Decalogue – Division and Design

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Shemot 34:28שמות ל״ד:כ״ח

He was there with Hashem forty days and forty nights; he neither ate bread, nor drank water. He wrote on the tablets the words of the covenant, the ten commandments.

וַיְהִי שָׁם עִם י״י אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים.

Devarim 4:13דברים ד׳:י״ג

He declared to you his covenant, which he commanded you to perform, even the ten commandments; and he wrote them on two tables of stone.

וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל שְׁנֵי לֻחוֹת אֲבָנִים.

Mekhilta DeRabbi Yishmael Shemot 20:2מכילתא דרבי ישמעאל שמות כ׳:ב׳

(Yithro 20:2) "I am the Lord your God": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes! Thus, the Lord took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes! Rebbi says: (The thrust of "your [singular] God") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) "What is hidden (is known to) the Lord our God, and what is revealed is for us and for our children forever" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby. "I am the Lord your God who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The Lord is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the Lord your God." It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:29) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the Lord, the King of Israel, and its Redeemer, the Lord of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the Lord, am first, and with the last it will be I." R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the Lord your God," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the Lord, speak righteously; I tell what is true." Variantly: "I am the Lord your God": When the Holy One Blessed be He stood and said "I am the Lord your God," the mountains shook and the hills quivered, and Tavor came from Be'er Elim and Carmel from Aspamia, as it is written (Jeremiah 46:18) "As I live, says the King — the Lord of hosts is His name — that as Tavor among the mountains and as Carmel by the sea shall he come," each one saying "It is I who was called." But once they heard from His mouth "who took you out of the land of Egypt," each remained in its place, saying "He intends only those whom He took out of Egypt."... Variantly: "I am the Lord your God": When the Holy One Blessed be He arose and proclaimed "I am the Lord your God," the earth took ill, as it is written (Judges 5:4) "O Lord, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the Lord," and (Psalms 29:4) "The voice of the Lord in strength; the voice of the Lord in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah… And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: Lord came from Sinai, etc." He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!" He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it? He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the Lord says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations." R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah. "who took you out from the land of Egypt": They were servants of kings. You say, they were servants of kings, but perhaps they were servants of servants. (Devarim 7:8) "And he redeemed you from the house of servants, from the hand of Pharaoh, the king of Egypt," makes it clear that they were servants of kings and not servants of servants. Variantly: ("from the house of servants":) from the house of the servants of idolatry. "There shall not be unto you any other gods before My presence": What is the intent of this? An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees. Thus did the Lord say to Israel: "I am the Lord your God. There shall not be unto you, etc.": Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees — There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) "Am I the Lord (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees — (Ibid. 3) "As the deeds of the land of Egypt in which you dwelt you shall not do, etc." And so here: Am I the Lord your God who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees. "There shall not be unto you": What is the intent of this? (Ibid. 4) "You shall not make for yourself a graven image or the likeness, etc." would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written "There shall not be unto you." "other gods": Now are there other gods? Is it not written (Isaiah 37:18) "and placed their gods into fire, for they are not gods"? What, then, is the intent of "other gods"? That others call "gods." Variantly: "elohim acherim"? They "delay" ("me'achorim") good from entering the world. Variantly: "elohim acherim": They are "others" (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) "He cries out to it, but it does not answer; it does not save him from his affliction." R. Yossi says: Why "other gods"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) "Then (men and images) were called profanely in the name of the Lord, (being rendered deities)" — whereupon Oceanus rose and flooded a third of the world, the Lord, as it were, telling them: You did a new thing and "called"; I, too, shall do a new thing and I shall "call" (to the waters of the sea), as it is written (Amos 5:8) "He 'calls' the waters of the sea, etc." R. Eliezer says: "elohim acherim": They "renew" gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) "new ones (gods), newly come." R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as "gods." R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah's denomination of (the god) Molech — anything (is called "a god") that you make a king ("melech") over you, even a chip or a shard. Rebbi says: "elohim acherim": They (these "gods") are the last (achronim) of the creations (i.e., men). And who is the "last" of the creation? One who calls them "gods." "before My presence": What is the intent of this? So that no pretext be given to Israel to say that idolatry was forbidden only to those who left Egypt — wherefore it is written "My presence," i.e., Just as I live and endure forever and ever, so, you and your children and your children's children may not serve idols — to the end of all the generations.

ולֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי! – לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: ״אָנֹכִי יי אֱלֹהֶיךָ״ (שמות כ׳:ב׳). מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לִמְדִינָה. אָמְרוּ לוֹ עֲבָדָיו: ״גְּזֹר עֲלֵיהֶם גְּזֵרוֹת!״ אָמַר לָהֶם: ״לָאו! כְּשֶׁיְּקַבְּלוּ אֶת מַלְכוּתִי, אֶגְזֹר עֲלֵיהֶם גְּזֵרוֹת. שֶׁאִם מַלְכוּתִי לֹא יְקַבֵּלוּ, גְּזֵרוֹתַי לֹא יְקַבֵּלוּ.״ כָּךְ אָמַר הַמָּקוֹם לְיִשְׂרָאֵל: ״אָנֹכִי יי אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, מִבֵּית עֲבָדִים, לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי!״ (שמות כ׳:ב׳) אָמַר לָהֶם: ״אֲנִי הוּא שֶׁקִּבַּלְתֶּם מַלְכוּתִי עֲלֵיכֶם בְּמִצְרַיִם?״ אָמְרוּ לוֹ: ״כֵּן!״ ״וְכַשֵּׁם שֶׁקִּבַּלְתֶּם מַלְכוּתִי עֲלֵיכֶם, קַבְּלוּ גְּזֵרוֹתַי!״

Mekhilta DeRabbi Yishmael Shemot 20:12מכילתא דרבי ישמעאל שמות כ׳:י״ב

"You shall not kill": (Genesis 9:6) "One who spills a man's blood, etc." tells us of the punishment. Whence the exhortation? "You shall not kill." "You shall not commit adultery": (Leviticus 20:10) "The adulterer and the adulteress shall be put to death" tells us of the punishment. Whence the exhortation? "You shall not commit adultery." "You shall not steal": (Exodus 21:14) "One who steals a man and sells him, etc." tells us of the punishment. Whence the exhortation? "You shall not steal." This is an exhortation against stealing a soul (i.e., kidnapping). You say this, but perhaps it is an exhortation against stealing money. (Leviticus 19:11) "You shall not steal" is an exhortation against stealing money. What, then, must be the meaning of "You shall not steal" (here)? You shall not steal a soul. __ But perhaps this, (and not the other) is an exhortation against stealing money, and not an exhortation against stealing a soul? Would you say that? Go out and learn from the thirteen principles (by which the Torah is expounded, one of which is learning a thing from its context), viz.: Three mitzvoth are stated in this context, two ("You shall not kill" and "You shall not commit adultery") and one ("You shall not steal") ambiguous. Just as the explicit are mitzvoth punishable by judicial death penalty, so, the ambiguous must be a mitzvah punishable by judicial death penalty. You cannot understand it, then, as per the second option (i.e., You shall not steal money), but as per the first (i.e., You shall not kidnap.) This, (our verse, then, must be an exhortation against stealing a soul, and the other, an exhortation against stealing money. (Ibid.) "You shall not testify against your neighbor false testimony." (Devarim 19:19) "And you shall do to him as he (a scheming witness) schemed to do against his brother, etc." tells us of the punishment. Whence the exhortation? "You shall not testify against your neighbor, etc."

כֵּיצַד נִתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת? חֲמִשָּׁה עַל לוּחַ זֶה, וַחֲמִשָּׁה עַל לוּחַ זֶה. כְּתִיב ״אָנֹכִי יי אֱלֹהֶיךָ״, וּכְנֶגְדּוֹ ״לֹא תִרְצָח״, מַגִּיד הַכָּתוּב שֶׁכָּל מִי שֶׁשּׁוֹפֵךְ דָּם, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מְמַעֵט בִּדְמוּת הַמֶּלֶךְ. מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לַמְּדִינָה, וְהֶעֱמִיד לוֹ אִיקוֹנוֹת, וְעָשָׂה לוֹ צְלָמִים, וְטָבְעוּ לוֹ מַטְבְּעוֹת. לְאַחַר זְמַן, כָּפוּ לוֹ אִיקוֹנוֹתָיו, שִׁבְּרוּ לוֹ צְלָמָיו, וּבִטְּלוּ לוֹ מַטְבְּעוֹתָיו, וּמִעֲטוּ בִּדְמוּתוֹ שֶׁלַּמֶּלֶךְ. כָּךְ, כָּל מִי שֶׁהוּא שׁוֹפֵךְ דָּמִים, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מְמַעֵט בִּדְמוּת הַמֶּלֶךְ, שֶׁנֶּאֱמַר: ״שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם״ (בראשית ט׳:ו׳). כְּתִיב ״לֹא יִהְיֶה לְךָ״, וּכְתִיב כְּנֶגְדּוֹ ״לֹא תִנְאָף״. מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁעוֹבֵד עֲבוֹדָה זָרָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מְנָאֵף אַחַר הַמָּקוֹם, שֶׁנֶּאֱמַר: ״הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים״ (יחזקאל ט״ז:ל״ב). וְכָתוּב: ״וַיֹּאמֶר יי אֵלַי: עוֹד לֵךְ אֱהַב אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת, כְּאַהֲבַת יי אֶת בְּנֵי יִשְׂרָאֵל, וְהֵם פֹּנִים אֶל אֱלֹהִים אֲחֵרִים, וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים״ (הושע ג׳:א׳). כְּתִיב ״לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא״, וּכְנֶגְדּוֹ כְּתִיב ״לֹא תִגְנֹב״. מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁהוּא גּוֹנֵב, לַסּוֹף בָּא לִידֵי שְׁבוּעַת שָׁוְא, שֶׁנֶּאֱמַר: ״הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר״ (ירמיהו ז׳:ט׳). וּכְתִיב: ״אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף״ (הושע ד׳:ב׳). כְּתִיב ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״, וּכְנֶגְדּוֹ כְּתִיב ״לֹא תַעֲנֶה״. מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁמְּחַלֵּל אֶת הַשַּׁבָּת, מֵעִיד לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁלֹּא בָרָא עוֹלָמוֹ לְשִׁשָּׁה יָמִים וְלֹא נָח בַּשְּׁבִיעִי. וְכָל מִי שֶׁמְּשַׁמֵּר אֶת הַשַּׁבָּת, מֵעִיד לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבָּרָא עוֹלָמוֹ לְשִׁשָּׁה יָמִים וְנָח בַּשְּׁבִיעִי, שֶׁנֶּאֱמַר: ״וְאַתֶּם עֵדַי נְאֻם יי וַאֲנִי אֵל״ (ישעיהו מ״ג:י״ב). כְּתִיב ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״, וּכְנֶגְדּוֹ כְּתִיב ״לֹא תַחְמֹד״. מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁהוּא חוֹמֵד, סוֹף מוֹלִיד בֶּן שֶׁהוּא מְקַלֵּל אֶת אָבִיו וְאֶת אִמּוֹ, וּמְכַבֵּד לְמִי שֶׁאֵינוֹ אָבִיו. לְכָךְ נִתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת חֲמִשָּׁה עַל לוּחַ זֶה, וַחֲמִשָּׁה עַל לוּחַ זֶה. דִּבְרֵי רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים: עֲשָׂרָה עַל לוּחַ זֶה וַעֲשָׂרָה עַל לוּחַ זֶה, שֶׁנֶּאֱמַר: ״אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר יי... עַל שְׁנֵי לֻחֹת אֲבָנִים״ (דברים ה׳:י״ח). וְאוֹמֵר: ״שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה״ (שיר השירים ד׳:ה׳). וְאוֹמֵר: ״יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ״ (שיר השירים ה׳:י״ד). .

Yerushalmi Berakhot 1:5ירושלמי ברכות א׳:ה׳

מפני מה קורין שתי פרשיות הללו בכל יום. רבי לוי ורבי סימון. רבי סימון אמר מפני שכתוב בהן שכיבה וקימה רבי לוי אמר מפני שעשרת הדברות כלולין בהן. (שמות כ; דברים ה) אנכי ה׳ אלהיך (דברים ו) שמע ישראל ה׳ אלהינו. (שמות כ; דברים ה) לא יהיה לך אלהים אחרים על פני (דברים ו) ה׳ אחד. לא תשא את שם ה׳ אלהיך לשוא ואהבת את ה׳ אלהיך. מאן דרחים מלכא לא משתבע בשמיה ומשקר. זכור את יום השבת לקדשו למען תזכרו. רבי אומר זו מצות שבת שהיא שקולה כנגד כל מצותיה של תורה דכתיב (נחמיה ט) ואת שבת קדשך הודעת להם ומצות וחוקים ותורה צוית וגו׳ להודיעך שהיא שקולה כנגד כל מצותיה של תורה. כבד את אביך ואת אמך למען ירבו ימיכם וימי בניכם. לא תרצח ואבדתם מהרה מאן דקטיל מתקטיל. לא תנאף לא תתורו אחרי לבבכם ואחרי עיניכם א״ר לוי ליבא ועינא תרין סרסורין דחטאה דכתיב (משלי כג) תנה בני לבך לי ועיניך דרכי תצרנה אמר הקב״ה אי יהבת לי לבך ועיניך אנא ידע דאת לי. (שמות כ) לא תגנוב (דברים יא) ואספת דגנך ולא דגנו של חבירך. לא תענה ברעך עד שקר אני ה׳ אלהיכם וכתיב (ירמיהו י) וה׳ אלהים אמת מהו אמת אמר רבי אבון שהוא אלהים חיים ומלך עולם. אמר רבי לוי אמר הקב״ה אם העדת לחבירך עדות שקר מעלה אני עליך כאלו העדת עלי שלא בראתי שמים וארץ. לא תחמוד בית רעך וכתבתם על מזוזות ביתך ביתך ולא בית חבירך:

Yerushalmi Sotah 8:3ירושלמי סוטה ח׳:ג׳

כיצד היו הלוחות כתובים רבי חנניה בן גמליאל אומר חמשה על לוח זה וחמשה על לוח זה. ורבנין אמרין עשה על לוח זה ועשרה על לוח זה. דכתיב (דברים ד) ויגד לכם את בריתו אשר צוה אתכם לעשות עשרת הדברים. עשרה על לוח זה ועשרה על לוח זה. ר״ש בן יוחי אומר עשרים על לוח זה ועשרים על לוח זה דכתיב ויגד לכם את בריתו אשר צוה אתכם לעשות עשרת הדברים עשרים על לוח זה ועשרים על לוח זה. ר׳ סימאי אומר ארבעים על לוח זה וארבעים על לוח זה מזה ומזה הם כתובים.

Vayikra Rabbah 24:5ויקרא רבה כ״ד:ה׳

תָּנֵי רַבִּי חִיָּא פָּרָשָׁה זוֹ נֶאֶמְרָה בְּהַקְהֵל, מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְּלוּיִן בָּהּ, רַבִּי לֵוִי אָמַר מִפְּנֵי שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת כְּלוּלִין בְּתוֹכָהּ, (שמות כ, ב): אָנֹכִי ה׳ אֱלֹהֶיךָ, וּכְתִיב הָכָא (ויקרא יט, ב): אֲנִי ה׳ אֱלֹהֵיכֶם. (שמות כ, ג): לֹא יִהְיֶה לְךָ, וּכְתִיב הָכָא (ויקרא יט, ד): וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם. (שמות כ, ז): לֹא תִשָּׂא, וּכְתִיב הָכָא (ויקרא יט, יב): וְלֹא תִשָּׁבְעוּ בִשְׁמִי. (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת, וּכְתִיב הָכָא (ויקרא יט, ג): אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ. (שמות כ, יב): כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ, וּכְתִיב הָכָא (ויקרא יט, ג): אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. (שמות כ, יג): לֹא תִּרְצָח, וּכְתִיב הָכָא (ויקרא יט, טז): לֹא תַעֲמֹד עַל דַּם רֵעֶךָ. (שמות כ, יג): לֹא תִּנְאָף, וּכְתִיב הָכָא (ויקרא כ, י): מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת. (שמות כ, יג): לֹא תִּגְנֹב, וּכְתִיב הָכָא (ויקרא יט, יא): לֹא תִּגְנֹבוּ. (שמות כ, יג): לֹא תַעֲנֶה, וּכְתִיב הָכָא (ויקרא יט, טז): לֹא תֵלֵךְ רָכִיל. (שמות כ, יג): לֹא תַחְמֹד, וּכְתִיב הָכָא (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ. רַבִּי יוּדָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר, שָׁלֹשׁ פָּרָשִׁיּוֹת הִכְתִּיב לָנוּ משֶׁה רַבֵּינוּ בַּתּוֹרָה, וְכָל אַחַת וְאַחַת מֵהֶן יֵשׁ בָּהּ מִשִּׁשִּׁים שִׁשִּׁים מִצְווֹת, וְאֵלּוּ הֵן: פָּרָשַׁת פְּסָחִים, וּפָרָשַׁת נְזִיקִין, וּפָרָשַׁת קְדוֹשִׁים. רַבִּי לֵוִי בְּשֵׁם רַבִּי שִׁילָא דִּכְפַר תַּמְרְתָא אָמַר, מִשִּׁבְעִים שִׁבְעִים. אָמַר רַבִּי תַּנְחוּמָא וְלָא פְּלִיגֵי, מַאן דְּעָבַד פָּרָשַׁת פְּסָחִים שִׁבְעִים, כָּלַל עִמָּהּ פָּרָשַׁת תְּפִלִּין. מַאן דְּעָבַד פָּרָשַׁת נְזִיקִין שִׁבְעִים, כָּלַל עִמָּהּ פָּרָשַׁת שְׁמִטָּה. וּמַאן דְּעָבַד פָּרָשַׁת קְדוֹשִׁים שִׁבְעִים, כָּלַל עִמָּהּ פָּרָשַׁת עֲרָיוֹת.

Tanchuma Kedoshim 3תנחומא קדשים ג׳

דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם קְדֹשִׁים תִּהְיוּ. מָה רָאָה לוֹמַר הַפָּרָשָׁה הַזֹּאת בְּכִנּוּס. לָמָּה לֹא אָמַר, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, כִּשְׁאָר הַפָּרָשִׁיּוֹת, אֶלָּא אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל. לְפִי שֶׁכָּל הַדִּבְּרוֹת כְּלוּלִים בָּהּ. כֵּיצַד, בַּדִּבְּרוֹת כְּתִיב: אָנֹכִי ה׳ אֱלֹהֶיךָ (שמות כ, ב). וְכָאן כְּתִיב: אֲנִי ה׳ אֱלֹהֵיכֶם. בַּדִּבְּרוֹת כְּתִיב: לֹא יִהְיֶה לְךָ. וְכָאן: אַל תִּפְנוּ אֶל הָאֱלִילִים. בַּדִּבְּרוֹת כְּתִיב: לֹא תִּשָּׂא. וּכְתִיב כָּאן: לֹא תִּשָּׁבְעוּ בִּשְׁמִי לַשֶּׁקֶר. בַּדִּבְּרוֹת כְּתִיב: שָׁמוֹר אֶת יוֹם הַשַּׁבָּת (דברים ה, יב). וְכָאן: אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ. בַּדִּבְּרוֹת כְּתִיב: כַּבֵּד אֶת אָבִיךְ וְאֶת אִמֶּךָ. וְכָאן: אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. בַּדִּבְּרוֹת כְּתִיב: לֹא תִּרְצַח. וְכָאן כְּתִיב: לֹא תַעֲמֹד עַל דַּם רֵעֶךָ. בַּדִּבְּרוֹת כְּתִיב: לֹא תִּנְאַף. וְכָאן: מוֹת יוּמַת הַנּוֹאֵף וְהַנּוֹאֶפֶת. בַּדִּבְּרוֹת כְּתִיב: לֹא תִּגְנֹב. וְכָאן: לֹא תִּגְנֹבוּ. בַּדִּבְּרוֹת כְּתִיב: לֹא תַּעֲנֶה. וְכָאן כְּתִיב: לֹא תֵּלֵךְ רָכִיל. בַּדִּבְּרוֹת כְּתִיב: לֹא תַּחְמֹד. וְכָאן: לֹא תַעֲשֹׁק אֶת רֵעֲךָ וְלֹא תִּגְזֹל, הֲרֵי כָּל עֲשֶׂרֶת הַדִּבְּרוֹת כְּלוּלִים בַּתּוֹרָה. לְכָךְ כְּתִיב: אֶל כָּל עֲדַת.

Ibn Ezra Devarim 5:17אבן עזרא דברים ה׳:י״ז

The Hebrew word ḥ-m-d has two different meanings. One meaning is robbery, oppression, taking from others through force or compulsion (as in, "no man will attack your land" [Exodus 34:24] — for if the verb denotes jealousy, then a verse intending to extol the land instead deprecates it!). The other meaning is jealousy, that does not express itself in overt action. "You shall not be jealous of your fellow-man's house" [Exodus 20:14] is the Ninth Commandment, and "you shall not be jealous of your fellow-man's wife" [Exodus 20:14] is the Tenth Commandment. Either "your fellow-man's house" is part of the same Commandment as "your fellow-man's wife", or it is a separate principle in its own right. Here there is evidence for the latter: Moshe, explaining the Torah, in this book has replaced one instance of "you shall not be jealous" with "you shall not desire". Many people have said that there is no sin in thinking something, and that thoughts carry neither reward nor punishment. I shall not go into the many proofs to the contrary at great length. Suffice to point out "The thoughts of the wicked are an abomination to God " [Proverbs 15:26], "You did well, insofar as it was your intention" [I Kings 8:18], and "to those who are upright in their hearts" [Psalms 125:4]. Moshe himself summed it all up when he said "to do it with your mouth and with your heart" [30:14]. The core of all the commandments is the improvement of character — and the majority of them are essentially reminders [see comment on Leviticus 19:19]. Moreover, the existence of a distinction between an intentional sin and an accidental sin is definitive proof.

דע, כי דעת כל הקדמונים כי הדבור הראשון הוא אנכי, ואם יש לשאול למה הפסיק המפסיק פסוק לא יהיה לך אלהים אחרים. וכבר פירשתי עשרת הדברים (ראב״ע שמות פירוש ראשון כ׳:ב׳-י״ג), כי סמכתי על דעתם. רק הישר בעיני שמלת אנכי איננו מן העשרה, כי אנכי הוא המצוה. ומלת חמד בלשון הקדש מתפרשת לשני טעמים: האחד – גזל ועשק וקחת שלאחרים בחזקה ובאונס. וכן: ולא יחמד איש את ארצך (שמות ל״ד:כ״ד). כי אם אין פירושו כן, הנה תהיה הארץ רעה, ולא בא הכתוב לגנות רק לשבח. והטעם השני – לשון תאוה בלב ולא תצא לפועל. והנה לא תחמד בית רעך (שמות כ׳:י״ג) – הדבור התשיעי, ולא תחמד אשת רעך (שמות כ׳:י״ג) – הדבור העשירי. ויהיה בית רעך ואשת רעך נדבקים עם זה ועם זה, או בית רעך כלל. והעד: שאמר משה בספר הזה שבאר את התורה, תחת: לא תחמוד (שמות כ׳:י״ג) אמר: לא תתאוה. ורבים אמרו: כי אין עון במחשבת בלב, ואין עליו שכר ולא עונש. ויש עליו ראיות רבות להשיב עליהם ולא אאריך, רק אראה להם לב חורש מחשבות און (משלי ו׳:י״ח), אם ראית הטיבות כי היה עם לבבך (דברי הימים ב ו׳:ח׳), ולישרים בלבותם (תהלים קכ״ה:ד׳). ומשה אמר בסוף: בפיך ובלבבך לעשותו (דברים ל׳:י״ד). ועיקר כל המצות ליישר הלב, ורובם זכר. והמזיד והשוגג יוכיחו.