Chapter 8

The third commandment read: "O My people of Israel, none among you shall call the name of the Lord in vain, for he who swears falsely by the name of the Lord shall not go unpunished on the great Judgement Day." [218] Swearing falsely has terrible consequences not only for the one who does it, but it endangers all the world. For when God created the world, He laid over the abyss a shard, on which is engraved the Ineffable Name, that the abyss may not burst forth and destroy the world. But as often as on swears falsely in God's name, the letters of the Ineffable Name fly away, and as there is then nothing to restrain the abyss, the waters burst forth from it to destroy the world. This would surely come to pass, if God did not sent the angel Ya'asriel, who has charge of the seventy pencils, to engrave anew the Ineffable Name on the shard. [219]

God said then to Israel, "If you accept My Torah and observe My laws, I will give you for all eternity a thing most precious that I have in My possession." "And what," replied Israel, "is that precious thing which Thou wilt give us if we obey Thy Torah?" God: "The future world." Israel: "But even in this world should we have a foretaste of that other." God: "The Sabbath will give you this foretaste. [220] Be mindful of the Sabbath on the seventh day of the creation of the world." For when the world was created, the seventh day came before God, and said to Him: "All that Thou has created is in couples, why not I?" Whereupon God replied, "The community of Israel shall be thy spouse." Of this promise that God had made to the seventy day, He reminded the people on Mount Sinai, when he gave them the fourth commandment, to keep the Sabbath holy. [221]

When the nations of the earth heard the first commandment, they said: "There is no king that does not like to see himself acknowledged as sovereign, and just so does God desire His people to pledge unto Him their allegiance." At the second commandment they said: "No king suffers a king beside himself, nor does the God of Israel." At the third commandment they said: "Is there a king that would like to have people swear false oaths by his name?" At the fourth commandment they said: "No King dislikes to see his birthday celebrated." But when the people heard the fifth commandment, "Honor thy father and thy mother," they said: "According to our laws, if a man enrolls himself as a servant of the king, he thereby disowns his parents. God, however, makes it a duty to honor father and mother; truly, for this is honor due to Him." [222]

It was with these words that the fifth commandment was emphasized: "Honor thy parents to whom thou owest existence, as thou honorest Me. Honor the body that bore thee, and the breasts that gave thee suck, maintain thy parents, for thy parents took part in thy creation." [223] For man owes his existence to God, to his father, and to his mother, in that he receives from each of his parents five of the parts of his body, and ten from God. The bones, the veins, the nails, the brain, and the white of the eye come from the father. The mother gives him skin, flesh, blood, hair, and the pupil of the eye. God gives him the following: breath, soul, light of countenance, sight, hearing, speech, touch, sense, insight, and understanding. [224] When a human being honors his parents, God says: "I consider it as if I had dwelled among men and they had honored Me," but if people do not honor their parents, God say: "It is good that I do not dwell among men, or they would have treated Me superciliously, too." [225]

God not only commanded to love and fear parents as Himself, but in some respects He places the honor due to parents even higher than that due Him. A man is only then obliged to support the poor or to perform certain religious ceremonies, if he has the wherewithal, but it is the duty of each one even to go begging at men' doors, if he cannot otherwise maintain his parents. [226]

The sixth commandment said: "O My people Israel, be no slayers of men, do not associate with murderers, and shun their companionship, that your children may not learn the craft of murder." As a penalty for deeds of murder, God will send a devastating war over mankind. [227] There are two divisions in Sheol, an inner and an outer. In the latter are all those who were slain before their time. There they stay until the course of the time predestined them is run; and every time a murder has been committed, God says: "Who has slain this person and has forced Me to keep him in the outer Sheol, so that I must appear unmerciful to have removed him from earth before his time?" [228] On the Judgement Day the slain will appear before God, and will implore Him: "O Lord of the world! Thou hast formed me, Thou hast developed me, Thou hast been gracious unto me while I was in the womb, so that I left it unharmed. Thou in Thy great mercy hast provided for me. O Lord of all worlds! Grant me satisfaction from this villain that knew no pity for me." Then God's wrath will be kindled against the murderer, into Gehenna will he throw him and damn him for all eternity, while the slain will see satisfaction given him, and be glad. [229]

The seventh commandment says: "O My people of Israel, be not adulterers, nor the accomplices or companions of adulterers, that your children after you may not be adulterers. Commit no unchaste deeds, with your hands, feet, eyes, or ears, for as a punishment therefore the plague will come over the world." [230]

This is the eighth commandment: "Be not thief, nor the accomplice or companion of thieves, that your children may not become thieves." As a penalty for robbery and theft famine will come upon the world. [231] God may forgive idolatry, but never theft, and He is always ready to listen to complaints against forgers and robbers. [232]

The ninth commandment reads: "O My people of Israel, bear not false witness against your companions, for in punishment for this the clouds will scatter, so that there may be no rain, and famine will ensue owing to drought." God is particularly severe with a false witness because falsehood is the one quality that God did not create, but is something that men themselves produces. [233]

The content of the tenth commandment is: "O My people Israel, covet not the possessions of your neighbors, for owing to this sin will the government take their possessions from the people, so that even the wealthiest will become poor and will have to go into exile." [234] The tenth commandment is directed against a sin that sometimes leads to a trespassing of all the Ten Commandments. If a man covets his neighbor's wife and commits adultery, he neglects the first commandment: "I am the Eternal, thy God," for he commits his crime in the dark and thinks that none sees him, not even the Lord, whose eyes float over all the world, and see good as well as evil. He oversteps the second commandment: "Thou shalt not have strange gods besides Me…, I am a jealous God," who is wroth against faithlessness, whether toward Me, or toward men. He breaks the third commandment: "Thou shalt not take the name of the Lord in vain," for he swears he has not committed adultery, but he did so. He is the cause of profanation of the Sabbath, the consecration of which God commands in the fourth commandment, because in his illegal relation he generates descendants who will perform priestly duties in the Temple on the Sabbath, which, being bastards, they have no right to do. The fifth commandment will be broken by the children of the adulterer, who will honor as a father a strange man, and will not even know their true father. He breaks the sixth commandment: "Thou shalt not kill," if he is surprised by the rightful husband, for every time a man goes to a strange woman, he does so with the consciousness that this may lead to his death or the death of his neighbor. The trespassing of the seventh commandment: "Thou shalt not commit adultery," is the direct outcome of a forbidden coveting. The eighth commandment: "Thou shalt not steal," is broken by the adulterer, for he steals another man's fountain of happiness. The ninth commandment" "Thou shalt not bear false witness," is broken by the adulterous woman, who pretends that the fruit of her criminal relations is the child of her husband. In this way, the breaking of the tenth commandment has not only led to all the other sins, but has also the evil effect that the deceived husband leaves his whole property to one who is not his son, so that the adulterer robs him of his possessions as well as of his wife. [235]

THE UNITY OF THE TEN COMMANDMENTS

The Ten Commandments are so closely interwoven, that the breaking of one leads to the breaking of another. But there is a particularly strong bond of union between the first five commandments, which are written on one table, and the last five, which were on the other table. The first commandment: "I am the Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of God. The second: "Thou shalt have no strange gods before me," corresponds to the seventh: "Thou shalt not commit adultery," for conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to God. The third commandment: "Thou shalt not take the name of the Lord in vain," corresponds to the eighth: "Thou shalt not steal," for theft leads to false oath. The fourth commandment: "Remember the Sabbath day, to keep it holy," corresponds to the ninth: "Thou shalt not bear false witness against thy neighbor," for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God, saying that He had not created the world in six days and rested on the seventh, the Sabbath. The fifth commandment: "Honor thy father and thy mother," corresponds to the tenth: "Covet not thy neighbor's wife," for one who indulges this lust produces children who will not honor their true father, but will consider a stranger their father. [236]

The Ten Commandments, which God first revealed on Mount Sinai, correspond in their character to the ten words of which He had made use at the creation of the world. The first commandment: "I am the Lord, thy God," corresponds to the first word at the creation: "Let there be light," for God is the eternal light. The second commandment: "Thou shalt have no strange gods before me," corresponds to the second word: "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." For God said: "Choose between Me and the idols; between Me, the fountain of living waters, and the idols, the stagnant waters." The third commandment: "Thou shalt not take the name of thy God in vain" corresponds to the word: "Let the waters be gathered together," for as little as water can be gathered in a cracked vessel, so can a man maintain his possession which he has obtained through false oaths. The fourth commandment: "Remember to keep the Sabbath holy," corresponds to the word: "Let the earth bring forth grass," for he who truly observes the Sabbath will receive good things from God without having to labor for them, just as the earth produces grass that need not be sown. For at the creation of man it was God's intention that he be free from sin, immortal, and capable of supporting himself by the products of the soil without toil. The fifth commandment: "Honor thy father and thy mother," corresponds to the word: "Let there be lights in the firmament of the heaven," for God said to man: "I gave thee two lights, thy father and thy mother, treat them with care." The sixth commandment: "Thou shalt not kill," corresponds to the word: "Let the waters bring forth abundantly the moving creature," for God said: "Be not like the fish, among whom the great swallow the small." The seventh commandment: "Thou shalt not commit adultery," corresponds to the word: "Let the earth bring forth the living creature after his kind," for God said: "I chose for thee a spouse, abide with her." The eighth commandment: "Thou shalt not steal," corresponds to the word: "Behold, I have given you every herb-bearing seed," for none, said God, should touch his neighbor's goods, but only that which grows free as the grass, which is the common property of all. The ninth commandment: "Thou shalt not bear false witness against thy neighbor," corresponds to the word: "Let us make man in our image." Thou, like thy neighbor, art made in My image, hence bear not false witness against thy neighbor. The tenth commandment: "Thou shalt not covet the wife of thy neighbor," corresponds to the tenth word of the creation: "It is not good for man to be alone," for God said: "I created thee a spouse, and let not one among ye covet his neighbor's wife." [237]

MOSES CHOSEN AS INTERMEDIATOR

After Israel had heard the Ten Commandments, they supposed that God would on this occasion reveal to them all the rest of the Torah. But the awful vision on Mount Sinai, where they heard the visible and saw the audible - the privilege was granted them that even the slave women among them saw more than the greatest prophet of later times - this vision has so exhausted them that they would surely have perished, had they heard another word from God. They therefore went to Moses and implored him to be the intermediator between them and God. God found their wish right, so that He not only employed Moses as His intermediator, but determined in all future times to send prophets to Israel as messengers of His words. Turning to Moses, God said: "All that they have spoken is good. If it were possible, I would even now dismiss the Angel of Death, but death against humanity has already been decreed by Me, hence it must remain. [238] Go, say unto them: 'Return to your tents,' but stay thou with Me." In these words God indicated to Israel that they might again enter upon conjugal relations, from which they has abstained throughout three days, while Moses should forever have to deny himself all earthly indulgences. [239]

Moses in his great wisdom now knew how, in a few words, to calm the great excitement of the myriads of men, saying to them: "God gave you the Torah and wrought marvels for you, in order, through this and through the observances of the laws which He imposed upon you, to distinguish you before all other nations on earth. Consider, however, that whereas up to this time you have been ignorant, and your ignorance served as your excuse, you now know exactly what to do and what not to do. Until now you did not know that the righteous are to be rewarded and the godless to be punished in the future world, but now you know it. But as long as you will have a feeling of shame, you will not lightly commit sins." Hereupon the people withdrew twelve miles from Mount Sinai, while Moses stepped quite close before the Lord. [240]

In the immediate proximity of God are the souls of the pious, a little farther Mercy and Justice, and close to these was the position Moses was allowed to occupy. [241] The vision of Moses, owing to his nearness to God, was clear and distinct, unlike that of the other prophets, who saw but dimly. He is furthermore distinguished from all the other prophets, that he was conscious of his prophetic revelations, while they were unconscious in the moments of prophecy. A third distinction of Moses, which he indeed shared with Aaron and Samuel, was that God revealed Himself to him in a pillar of cloud. [242]

In spite of these great marks of favor to Moses, the people still perceived the difference between the first two commandments, which they heard directly from God, and those that they learned through Moses' intercession. For when they heard the words, "I am the Eternal, thy Lord," the understanding of the Torah became deep-rooted in their hearts, so that they never forgot what they thus learned. But they forgot some of the things Moses taught, for as man is a being of flesh and blood, and hence ephemeral, so are his teachings ephemeral. They hereupon came to Moses, saying: "O, if He would only reveal Himself once more! O that once more He would kiss us with the kisses of His mouth! O that understanding of the Torah might remain firm in our hearts as before!" Moses answered: "It is no longer possible now, but it will come to pass in the future world, when He will put His law in their inward parts, and write it in their hearts."

Israel had another reason for regretting the choice of an intermediator between themselves and God. When they heard the second commandment: "Thou shalt have no strange gods beside Me," the evil impulse was torn out from their hearts. But as soon as they requested Moses to intercede for them, the evil impulse set in once more in its old place. In vain, however, did they plead with Moses to restore the former direct communication between them and God, so that the evil impulse might be taken from them. For he said: "It is no longer possible now, but in the future world He will 'take out of your flesh the stony heart.'" [243]

Although Israel had now heard only the first two commandments directly from God, still the Divine apparition had and enormous influence upon this generation. Never in the course of their lives was any physical impurity heard of among them, nor did any vermin succeed in infesting their bodies, and when they died, their corpses remained free from worms and insects. [244]

MOSES AND THE ANGELS STRIVE FOR THE TORAH

The day on which God revealed Himself on Mount Sinai was twice as long as ordinary days. For on that day the sun did not set, a miracle that was four times more repeated for Moses' sake. [245] When this long day had drawn to its close, Moses ascended the holy mountain, where he spent a week to rid himself of all mortal impurity, so that he might betake himself to God into heaven. At the end of his preparations, God called him to come to Him. [246] Then a cloud appeared and lay down before him, but he knew not whether to ride upon it or merely to hold fast to it. Then suddenly the mouth of the cloud flew open, and he entered into it, and walked about in the firmament as a man walks about on earth. Then he met Kemuel, the porter, the angel who is in charge of twelve thousand angels of destruction, who are posted at the portals of the firmament. He spoke harshly to Moses, saying: "What dost thou here, son of Amram, on this spot, belonging to the angels of fire?" Moses answered: "Not of my own impulse do I come here, but with the permission of the Holy One, to receive the Torah and bear it down to Israel." As Kemuel did not want to let him pass, Moses struck him and destroyed him out of the world, whereupon he went on his way until the angel Hadarniel came along.

This angel is sixty myriads of parasangs taller than his fellows, and at every word that passes out of his mouth, issue twelve thousand fiery lightning flashes. When he beheld Moses he roared at him: "What dost thou here, son of Amram, here on the spot of the Holy and High?" When Moses heard his voice, he grew exceedingly frightened, his eyes shed tears, and soon he would have fallen from the cloud. But instantly the pity of God for Moses was awakened, and He said to Hadarniel: "You angels have been quarrelsome since the day I created you. In the beginning, when I wanted to create Adam, you raised complaint before Me and said, 'What is man that Thou are mindful of him!' and My wrath was kindled against you and I burned scores of you with My little finger. Now again ye commence strife with the faithful one of My house, whom I have bidden to come up here to receive the Torah and carry it down to My chosen children Israel, although you know that if Israel did not receive the Torah, you would no longer be permitted to dwell in heaven." When Hadarniel heard this, he said quickly to the Lord: "O Lord of the world! It is manifest and clear to Thee, that I was not aware he came hither with Thy permission, but since I now know it, I will be his messenger and go before him as a disciple before his master." Hadarniel hereupon, in a humble attitude, ran before Moses as a disciple before his master, until he reached the fire of Sandalfon, when he spoke to Moses, saying: "Go, turn about, for I may not stay in this spot, or the fire of Sandalfon will scorch me."

This angel towers above his fellows by so great height, that it would take five hundred years to cross over it. He stands behind the Divine Throne and binds garlands for his Lord. Sandalfon does not know the abiding spot of the Lord either, so that he might set the crown on His head, but he charms the crown, so that it rises of its own accord until it reposes on the head of the Lord. As soon as Sandalfon bids the crown rise, the hosts on high tremble and shake, the holy animals burst into paeans, the holy Seraphim roar like lions and say: "Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory." When the crown has reached the Throne of Glory, the wheels of the Throne are instantly set in motion, the foundations of its footstool tremble, and all the heavens are seized with trembling and horror. As soon as the crown now passes the Throne of Glory, to settle upon its place, all the heavenly hosts open their mouths, saying: "Praised be the glory of the Eternal from His place." And when the crown has reached its destination, all the holy animals, the Seraphim, the wheels of the Throne, and the hosts on high, the Cherubim and the Hashmalim speak with one accord: "The Eternal is King, the Eternal was King, the Eternal will be King in all eternity."

Now when Moses beheld Sandalfon, he was frightened, and in his alarm came near to falling out of the cloud. In tears he imploringly begged God for mercy, and was answered. In His bountiful love of Israel, He Himself descended from the Throne of His glory and stood before Moses, until he had passed the flames of Sandalfon.

After Moses had passed Sandalfon, he ran across Rigyon, the stream of fire, the coals of which burn the angels, who dip into them every morning, are burned, and then arise anew. This stream with the coals of fire is generated beneath the Throne of Glory out of the perspiration of the holy Hayyot, who perspire fire out of fear of God. God, however, quickly drew Moses past Rigyon without his suffering any injury.

As he passed on he met the angel Gallizur, also called Raziel. He it is who reveals the teachings to his Maker, and makes known in the world what is decreed by God. For he stands behind the curtains that are drawn before the Throne of God, and sees and hears everything. Elijah on Horeb hears that which Raziel calls down into the world, and passes his knowledge on. This angel performs other functions in heaven. He stands before the Throne with outspread wings, and in this way arrests the breath of the Hayyot, the heat of which would otherwise scorch all the angels. He furthermore puts the coals of Rigyon into a glowing brazier, which he holds up to kings, lords, and princes, and from which their faces receive a radiance that makes men fear them. When Moses beheld him, he trembled, but God led him past unhurt.