Aristotle said, people come together for defense, then stay together for social amenities. It is generally agreed by historians, anthropologists and archeologists that human groups started small, as families or tribes. Then, through the rise of agriculture, small villages and towns. Each may be presumed to be ruled by a more-or-less system of laws, generally accepted and enforced by the elders, men of wisdom. Eventually stronger tribes extended their countries to include adjacent -- weaker tribes -- and city-states or local territories arose. All must be organized for common welfare and defense, and attain a minimum level of domestic tranquillity. This must include prohibitions against stealing and against murder and violations of commonly-held beliefs. Otherwise, anarchy prevails. Eventually, a strong tribe conquers all its neighbors and the leader proclaims himself “king,” or emperor or pharaoh. Such was the situation that the Hebrew tribes found themselves in during their bondage in Egypt.
After the miraculous escape from that lowest of places and the crossing of the Red Sea (or Sea of Reeds) thesis group of 1.6 million, consisting of various tribes, speaking various tongues, having existed at the lowest rungs of the social ladder in Egypt, without any experience of self-government, found themselves in freedom, in the desert. It must have had its frightening moments, this choosing of freedom, and the mummerings against Moses attest to the difficulties. What laws were to be followed? Who would settle disputes that eventually arise between people? How would these be enforced, now that the authority of the Pharaoh -- with his army, courts, overseers were left far behind?
To what could this be likened in modern times? Perhaps to the movement of displaced persons fleeing Nazi Germany, who were put into concentration camps to isolate them from the surrounding populace. (Not to be confused with the notorious death camps.) These were run with the cooperation of local leaders, who acted as intermediaries between the inmates and the camp rulers. (Their actions are open to a tempest of controversy.)
A more contemporary ( and somewhat less contentious) example, might be the Woodstock gathering. Here, half a million strangers people came together for a weekend dedicated to peace and music, and the atmosphere was said to be exemplary. People “grooved on the vibes” and although, yes, there were exhibitionists, yes, some acted out, yet on the whole, people shared their food, remained calm, without violence, without riots and without police.
Moses situation was more extreme: how to hold together, for the common good, a loosely organized group of 1.6 million people with not organization principles beyond family, or tribal, allegiance? At first, he tried to establish justice single-handed, until Jethro, his father-in-law (and himself a former high priest, now converted to Judaism) suggested the division of the population into groups of tens, hundreds and thousands. This was administrative purposes, for the dispensing of justice, for communication and inquiry. And it apparently worked very well. But this left open the selection of which laws were to be promulgated, which to be followed, in whose name, and how enforced?
The first two questions were solved when G-d called Moses to Mount Moriah and gave him (and us) the laws, most famously the Ten Commandments “carved in stone.” These are unique in human history for several reasons: 1) They are the only Laws to be given by the Creator of the Universe to a people. No other people had claimed, This is the these are the subject of this inquiry.
The second, in whose name a=
What “laws” preceded the Ten? Abraham’s covenant and circumcision; generosity to strangers; the giving of thanks to G-d for --- just about everything; to celebrate Passover
How many things are in the Tens? A minyan, the spies, the month of Tov (Good), the tribes of Judah, the plagues of Egypt
What about Egypt?
1) The First Commandment, “I am G-d,” does not sound like a Commandment, but, rather, like the answer to the question, “Who is G-d?” In days of yore, when idol worship and pan-theism abounded, the answer to this question was supremely important. The Egyptians, the Greeks and the Romans had whole pantheons of gods. The question was, which god(s) is/are genuine? Will the REAL G-d please stand up? (He did, on Mount Moriah). In a battle, all prayed that the army of the “best” god would win. He always did (that’s what was meant by “the best god,” the one who won.
However, for “modern” man the answer, “I am G-d” may seem to beg the question. In today’s secular society, there is much skepticism, agnosticism, atheism. People may believe in a theistic “creation” which was knowingly set in motion, but is now merely “playing itself out.” For others, science is enthroned and life is but some kind of fermented or rancid “soup.” There are those who believe “machines can think” that “consciousness” arises from matter, and that in some happy day soon, smart computers will converse with us. They may even argue or decide to select their own programs to run!
So if the question “who is G-d” does not arise for us with the same intensity that it may have had in the ancient world, then the answer, “I am G-d” might also appear to have less intensity today. To the extent that we do not routinely ask ourselves, “Who is G-d” the answer, “I am G-d” may seem to have less impact.
The “Commandment” “I am G-d” does not overtly tell you what to do. It resembles G-D’s assertion to Moses, “I am that I am.” (Re: Mount Moriah) This proclaims that G-s is, that G-d exists. But it should be taken to proclaim, “Believe in the exalted and living G-d and praise him, for He exists!” (Re: Mamonides) But the individual capable of wonder may add to this, and understand the phrase to mean, “How astonishing that I exist, to experience this world, to think and be conscious, to be open to beauty, truth, awe, compassion and love! To whom am I grateful? G-d!”
2) The Second Commandment, “You shall have no other gods before me,” also presents some surface difficulties. Since there actually is but one G-d, why are we warned not to set “other” gods (non-existent ones at that) before G-d? Clearly, these others are frauds, and those who worship them pray to a “god” which can’t hear or help, and they are to be pitied . The modern individual may not be tempted to show much importance to old fashioned “deities” such Ra, Zeus, or wooden or metal delusions, but we are plagued with modern secular temptations. Some “worship” material success, fifteen minutes of fame, physical beauty or even the need to put another person on a pedestal. For many of us, these addictions are very powerful and even magnificent, ruling our attitudes, emotions and actions.
10) The Tenth Commandment is, perhaps, the most mysterious (like the tenth plague). It consists of half-a-dozen proscriptions against covetousness. The objects of envy (a neighbor’s house, ox, wife etc.) seem almost secondary to warning against the attitude of jealousy. This warning reminds us of the Socratic insight into the meaning of “desire.” Many years after Moses, the philosopher emphasized that we can only desire what we do NOT have. If you have a job, you can’t reasonably say you crave a job. (You might desire a better job). If you are healthy you can’t say you long for health. (Perhaps you seek to remain healthy in the future.) If a pregnant woman insists she wants to be pregnant, she might mean she is glad to be pregnant, but not that she aspires to be in a different state. If you get 100% on a test you can’t, logically, complain that you wanted to do well. It may be said, that we can only desire what we lack.
No, the tenth commandment is saying nothing so illogical, but is advocating that we avoid unrealistic desires, to neither envy your neighbor, nor be jealous of what he has. It suggests that the happy soul is the one who knows its capacities, understands its limitations and is comfortable. It reflects the axiom, “The richest person in the world is the one who is content with what he/she already has.”
(How Zen! but unlike the renunciations of Zen, Judaism encourages us to seek attachments in this world, to go forth and learn, to multiply, to see and rejoice in the pleasures of this world. And to notice even the suffering of others but to do our part to redress these, as best we can.) Can such a Commandment as, “Do not covet....” be enforced? The Tenth Commandment seems to go beyond any possibility of enforcement that the first nine (Minus the First? and Second?) suggest. This raises its own problem.
Surely it is a principle of human laws that they be enforceable. Unenforceable decrees have no weight. No Court will even hear a case unless there are real litigants, real facts, and alleged actions to be proven or disproved, and a real outcome pronounced. To command people to avoid certain states of mind is to deal in witchcraft or tyranny. No human being may presume to know what another individual “coverts” in their heart of hearts. One may know what he/she covets in his heart but, unlike former President Carter, may never publicly acknowledge it. And surely thought control is not what G-d intended? Unlike the other Commandments, the Tenth seems unenforceable. Then why does this Commandment profess such an unknowable, unenforceable admonition? And there is a further difficulty.
He/she may admire his/her neighbor’s fine house, but this does not necessarily indicate envy. Maybe they simply appreciate the house, but really doesn’t really want it. Even if he/she were offered the house he/she might not want the responsibility of tending the lawn, fixing the sidewalk, or maintaining all its many rooms, and so forth.
In many instances, may not even know how you, yourself even really feels. Furthermore, no one is ever totally aware of his/her own innermost musings the other hand, he/she may secretly desire this house, but can’t admit it, even to him/herself? What if he/she is in denial? To quote the old-time radio program, “Who knows what secrets lurk in the hearts of men?” This is why we are cautioned against praising even a friend if a third person is present. (Luchen Hora.)
Clearly, Hashem, who knows all things, is aware of our innermost thoughts and desires, even if we ourselves are blind to some of them. So the Tenth Commandment may be seen as a powerful caution, an indication what to guard against if you would have a peaceful life. Here we see G-d turning his face towards us, that we might see ourselves in a new light, reflect on ourselves, release covetousness and be granted peace. A call to introspection, to see that which we might otherwise hide, even from ourselves. The Tenth Commandment seen this way, would seem to be a guide to mental comfort and an ideal to be sought. It is not a simple prohibition against an obvious action that is knowable. But we can kindly avoid stirring up others’ potential for envy, by refraining from complimenting our friends in public, in front of “third parties.” It cannot be meant to be enforceable and punishable in the usual way. (Luchen Hora.)
This leads to a further and very important thing: proof of the existence of G-d. If Moses, or some later redactor, had “made up” these Commandments, they would have had no reason to include anything as elusive and unenforceable as coveting. Such would be seen as unenforceable, ludicrous. A distraction and disclaimer. Then, the fact that the Tenth Commandment exists is another proof (if one were needed) that G-d exists. Inclusion of the Tenth Commandment should be seen, perhaps, as a proof of the divine inspiration of all the Commandments, of the whole Torah in which they are included, and as a further proof that G-d exists.
There is an old-world story which well illustrates the ineffable nature of coveting.
It seems there was a very rich man in a small village who lived in a grand house in the fancy neighborhood, right next door to the old , venerated Rabbi . The rich man also owned a very handsome carriage. Every Sunday he would have his servants harness the carriage and he would parade around and around the central square of town. But one day, as he was preparing for his weekly spin, his servants reported the carriage gone! He informed the town officials at once, but a through search failed to uncover the thief. So notices were posted offering a reward for information leading to he return of the carriage.
Soon a villager presented himself, claiming that he knew the location of the carriage. The officials of the village were led past the rich man’s residence to the storehouse belonging to the old, respected Rabbi! Incredulous, the town officials did not want to embarrass the Rabbi (or themselves ) with a false allegation, so they went to his door, and politely requested that he let them look inside the storehouse. When the door was thrown open, there stood the missing carriage!
Pressed for an explanation, the old Rabbi spoke as follows:
Every day, going to shul, I had to pass the house of my neighbor. Although I knew better, I would think, “Inside that shed is that fine, handsome carriage!” Through the years, my fondness for the vehicle grew, and I found myself musing, “I must have that beautiful carriage!” I knew I mustn’t touch it, but I couldn’t stop myself from coveting. Three times a day, for so many years now, I found my thoughts straying. Of course Hashem knew this, day after day, all those many years! So I think, “Yes! I will steal this fine carriage!” Of course, this is wrong! but you see my problem. Stealing is not right, but I did it only once. How much less offensive is this single mistake than so many days of coveting, month after month, year after year....