Two Versions

One of the intriguing things about the Ten Commandments is that they were engraved on two separate tablets. Was G‑d short of granite that He needed to use two tablets? Why could He not carve the commandments onto a single stone?

The rabbis in the midrash proposed a novel answer.

The rabbis in the midrash proposed a novel answer. The Ten Commandments, they suggested, were engraved on two tablets, five on each stone, so that they would be read in two directions — from top to bottom, and from side to side. (Mechilta, ch. 20)

The simplest way of reading the Ten Commandments is, of course, from top to bottom:

On the first stone:

1) "I am the Lord your G‑d who has taken you out of Egypt..."
2) "You shall have no other gods..."
3) "You shall not swear in G‑d's name in vain..."
4) "Remember the Sabbath..."
5) "Honor your father and your mother..."

And the five commandments engraved on the second tablet:

6) "You shall not murder."
7) "You shall not commit adultery."
8) "You shall not steal."
9) "You shall not bear false witness against your fellow."
10) "You shall not covet your fellow’s house; you shall not covet your fellow’s wife … nor anything that belongs to your fellow."

This was the way of reading the Ten Commandments vertically. Yet due to the fact that the first five commandments were engraved on one stone and the second five on a separate stone, there was another way of reading the commandments — horizontally instead of vertically, from commandment #1 directly to #6; from #2 to #7; #3 — #8; #4 — #9; #5 — #10.

This version of the Ten Commandments would then read like this:

1) I am the Lord your G‑d/You shall not murder. 2) You shall have no other gods/You shall not commit adultery; and so forth with the rest of the commandments.

Yet this explanation begs the question: Why is it necessary to read the Ten Commandments horizontally? What insight can we gain from this alternative reading of the commandments?

In this essay we will discuss the juxtaposition of the first and sixth commandments: "I am the Lord your G‑d/You shall not murder." The significance of this "horizontal" reading from a historical, political and religious standpoint cannot be overstated. It embodies one of the most stunning aspects of Judaism. What is at stake in this juxtaposition is nothing less than the future of human civilization.

Two Historical Attempts

The result for both was moral defeat.

Two groups have made an attempt to divorce commandment #1 from commandment #6 — to sever the idea of a Creator, who conceived the world for a moral purpose, from the imperative to honor the life of another human being. The first group was comprised of the philosophers of the Enlightenment during the 18th and 19th centuries, the second of religious leaders in many and diverse ages. The result for both was moral defeat.

The thinkers of the Enlightenment ushered in the Age of Reason and the modern secular era, founded on the belief that the great ideal of "You shall not murder" did not require the prerequisite of "I am the Lord Your G‑d" in order to be sustained. Religion was not necessary to ensure moral behavior; reason alone — without G‑d — would guide humanity into an age of liberty and to the achievement of moral greatness. The sixth commandment could operate successfully independent of the first.

While religion embodied the vision of man standing in a continuous relationship with G‑d, the essence of the Enlightenment represented the vision of man without G‑d. It was a vision already introduced during the first days of creation near the Tree of the Knowledge of Good and Evil, by the most sophisticated animal of the time, the serpent. "You shall be like G‑d," it promised Eve (Gen. 3:5). Man could, and ought to, replace G‑d. Left to his own vices, the thinking went, the human being will achieve greatness.
...the Holocaust spelled the end of this grand faith in the promise of human progress based on human reason.
But the Holocaust spelled the end of this grand faith in the promise of human progress based on human reason. In Auschwitz, the belief that modern man felt a natural empathy for others was ruined forever.

The gas chambers were not invented by a primitive, barbaric and illiterate people. To the contrary, this people excelled in sciences and the arts, but nevertheless sent 1.5 million children, and 4.5 million adults, to their deaths solely because they had Jewish blood flowing in their veins. SS guards would spend a day in Auschwitz, gassing as many as 12,000 human beings, and then return home in the evening to pet their dogs and laugh with their wives. As the smoke of children ascended from the crematoriums, these charming romantics would enjoy good wine, beautiful women and the moving music of Bach, Mozart and Wagner. They murdered millions of innocents in the name of a developed ethic, and they justified genocide on purely rational grounds.

Elie Wiesel who gripped the world’s imagination with his book "Night," a personal testimony of life and death in Auschwitz, once asked the Lubavitcher Rebbe, who himself lost many members of his family in the Holocaust, how he could believe in G‑d after Auschwitz. If G‑d existed, Wiesel asked, posing the single greatest challenge to faith, how could He ignore 6 million of His children de-humanized and murdered in the cruelest of fashions?

The Rebbe shed a tear and then replied, "In whom do you expect me to believe after Auschwitz? In man?"

This must remain one of the lasting legacies of Auschwitz. If there is any faith at all left after the extermination of 6 million people, it must glean its vitality from something transcending the human rationale and its properties. If morality is left to be determined exclusively by the human mind, it can become a morality that justifies the guillotine, the gulag and the gas chamber. As Dostoevsky famously put it in The Brothers Karamazov: "Where there is no G‑d, all is permitted."

Without G‑d, we cannot objectively define any behavior as good or evil. As difficult as it is to entertain, no one can objectively claim that gassing a mother and her children is any more evil than killing a mouse. It is all a matter of taste and opinion. The validity and effectiveness of "You shall not murder" can be sustained only if it is predicated on the foundation of faith in a universal moral creator who gave humanity an absolute and unwavering definition of what constitutes good vs. evil. When the vision of the sacred dies in the soul of a person, he or she is capable of becoming a servant of the devil.

Religious Evil

But this is far from the whole picture.

While the Enlightenment abandoned commandment #1 in favor of #6, various religions over the ages abandoned #6 in favor of #1. Theirs has been the atrocious belief that as long as you believe in the Lord, or in Allah, you can kill and maim whomever you brand an "infidel." Whether it is a business executive in New York, or a teen-ager eating a slice of pizza in Jerusalem, or a child on the first day of school in Beslan, or a commuter in Madrid, or a tourist in Bali, or a Chabad couple in Mumbai, if the person is not a member of your faith, G‑d wants him or her to die. For the religious fundamentalist, "I am the Lord your G‑d" has nothing to do with "You shall not murder."

To believe in G‑d means to honor the life of every person...

This is the greatest perversion of faith. Faith that does not inculcate its followers with the sanctity of every single human life desecrates and erodes the very purpose of faith, which is to elevate the human person to a state beyond personal instinct and prejudice. If you delete "You shall not murder" from religion, you have detached yourself from "I am the Lord your G‑d." To believe in G‑d means to honor the life of every person created in the image of G‑d. What the juxtaposition of the two commandments is telling us is that you can’t believe in G‑d and murder.

Conversely, if you truly believe that taking the life of another human is wrong — not just because you lack the means or motive to do so or are afraid of ending up in jail, but because you recognize the transcendent, inviolable value of life — that's just another way of saying you believe in G‑d. For what confers upon human life its radical grace, its transcendent sanctity and its absolute value if not the living presence of G‑d imprinted on the face of the human person?

More than 3,300 years ago, Judaism, in the most ennobling attempt to create a society based on justice and peace, established its principle code in the sequence of the two commandments – "I am the Lord your G‑d/You shall not murder." A society without G‑d can become monstrous; a society that abandons the eternal and absolute commandment: "You shall not murder" is equally evil. Both are capable of burning children alive during the day and then retiring to sleep with a clear conscience.

The Mountain

The Talmud (Shabbat 88a) captures this notion in a rather strange, but intriguing, fashion.

The Talmud cites a tradition that when Israel approached Sinai, G‑d lifted up the mountain, held it over the people's heads and declared: "Either you accept the Torah, or be crushed beneath the mountain" (see Ex. 19:17, Rashi)

This seems ludicrous. What worth is there to a relationship and a covenant accepted through coercion?1

If you reject the morality of Torah...the result will be humanity crushed under a mountain of tyrants.

The answer is profoundly simple. What G‑d was telling the Jewish people is that the creation of societies that honor life and shun cruelty is dependent on education and on the value system inculcated within children of the society. The system of Torah, G‑d was suggesting, was the guarantor for life and liberty. If you reject the morality of Torah, if you will lack the courage and conviction to teach the world that "I am the Lord your G‑d" and that I have stated unequivocally "You shall not murder," the result will be humanity crushed under a mountain of tyrants.

Seventy-plus years since Auschwitz and after one decade of incessant Islamic terrorism, the mountain is hanging over our heads once again. Shall we embrace the path of divine-based morality? Shall we never forget that religion must always be defined by "You shall not murder" (#7)?

[From an e-mailing in 2006. Rabbi Jacobson based this essay on a Yiddish letter by the Lubavitcher Rebbe written to Dr. Elie Wiesel in 1965 (published in Likutei Sichot vol. 33 pp.255-260) and on a 1962 public address by the Rebbe (published in Likkutei Sichot vol. 3 pp. 887-895), and on other sources; Copyright © ]