The Torah introduces the 10 Commandments in Parshat Yitro with the words (20:1): “וַיְדַבֵּ֣ר אֱ-לֹהִ֔ים אֵ֛ת "כׇּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃ “God spoke all these words, saying.” Rashi quotes the Midrash that explains that Hashem first said all 10 Commandments in one utterance, and afterwards each commandment was articulated and commanded separately: “[This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually.” Why did Hashem utter all 10 Commandments at once if no human could understand that type of Divine expression? Rav Soloveitchik offered an explanation that suggests that the Midrash here is teaching us something about the nature of humans, more so than teaching us the nature of Hashem. This is an approach that Rav Soloveitchik utilized to explain another enigmatic Midrash earlier in the Torah. Midrash Rabba at the beginning of Bereishit claims that Hashem created and destroyed worlds before creating and settling in our universe. This is a difficult teaching to understand. We believe that God is perfect and He does not make mistakes. Why would the Midrash suggest that God needed a few tries before settling on our creation? There Rav Soloveitchik likewise explained that the Midrash is teaching us something about the human condition and not the nature of the Divine. The Midrash wants us to be comfortable with the notion of human failure and having to restart and try multiple times in order to succeed. If Hashem could scrap his initial efforts, regroup and try again, then certainly we can do so. When we fail and persevere we should not view that as regrettable but rather as an opportunity for us to emulate Hashem. Back to the 10 Commandments, Rav Soloveitchik notes that the first five commandments refer to Mitzvot Bein Adam LaMakom; they focus on our relationship with, and obligations towards, Hashem. (Yes, honoring our parents is fundamentally an expression of our relationship with God, and not with our fellow man.) Everyone understands that Mitzvot bein Adam L’Chaveiro are of Divine origin. However the second five commandments relate to interpersonal obligations, Mitzvot Bein Adam L’Chaveiro. At first glance these “rational” commandments may not seem to the modern reader to necessarily be of Divine origin. Even a modern atheist could agree to the value in not murdering, not stealing, not committing adultery, not lying, and not coveting. We think we understand these commandments outside of the framework of Torah and Kabalat Ol Malchut Shamayim (accepting the yoke of Heaven). The final five commandments appear to be rational attempts by any society to regulate and protect itself. After all, what kind of modern society would sanction murder? Upon closer examination we will note that there is much debate today even regarding murder. Abortion is one example, where some view it as murder while others view it as an elective medical procedure. (Judaism has a more nuanced [perspective, one that does not fit neatly into the “pro-life” and “pro-choice” camps in modern America.) Physician assistance suicide would be another example of an action that ends a person’s life yet has been legalized in some places. What about stand your ground laws? If someone trespasses into your home does that give you the right to confront the intruder with lethal force, or would that be murder? Our definitions of murder, theft, etc. are based on the Torah and not popular opinion. That is why, explained the Rav, why Hashem first spoke all of the 10 Commandments in one breath: to impress upon us that our observance of them all is based on their Divine origins. All of the mitzvoth are equally immutable. While popular norms may change and conventional wisdom may shift, our commitment to the binding nature of the 10 Commandments remains steadfast.
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