The Ten Commandments on the tablets were engraved in two groups of five each. Nachmanides comments on this as follows: "Five of the Ten Commandments deal with the honour of the Almighty, the Creator, whereas the other five address the well-being of man. The commandment to honour father and mother is a part of the commandments honouring G–d Himself, since by honouring one's father and one's mother one honours G–d, because G–d is a partner in the formation of any human being. We are therefore left with five commandments which address man's needs and dignity. It appears that one set of five commandments was engraved on one of the two tablets, and the second on the other. We are to regard both groups of commandments as equally important. This corresponds to what is written in the ספר יצירה, that the Ten Emanations parallel the ten fingers, five on each hand with a covenant forming the link between them in the centre. This explains the need for two tablets. Up to and including the commandment of honouring father and mother, the commandments allude to the written Torah; the commandments found on the second tablet are an allusion to the oral Torah. Our sages may have had this in mind when they said that the reason that there were two tablets was that one symbolised Heaven whereas the other symbolised Earth; they symbolised the relationship between bride and groom. They symbolised the two worlds, the here and now and the Hereafter. All of this is reflected in a single allusion. Intelligent students will understand this." Thus far Nachmanides.

Rashi comments as follows on Song of Songs 4,5: שני שדיך כשני עפרים תאומי צביה, "Your two breasts are like two fawns, twins of the gazelle," that the expression שני שדיך refers to the two stone tablets. They are described as "twins" because they were both of identical dimensions and contained five commandments each. The commandments are very parallel to each other. The injunction not to murder corresponds to the commandment that "I am the Lord Your G–d," for the murderer diminishes the stature of G–d by destroying His handiwork. The commandment not to have other gods corresponds to the prohibition of adultery, because the adulteress practises deceit of her husband, whereas the idol-worshipper practises infidelity against his Maker. The commandment not to use the name of the Lord in vain corresponds to the prohibition of stealing; in the end every thief will resort to a false oath to deny his deed. The commandment to observe the Sabbath and keep it holy corresponds to the prohibition of being a false witness; anyone who does not observe the Sabbath testifies that the Lord did not create the universe and rest on the seventh day. The commandment to honour father and mother corresponds to the commandment not to covet; he who covets someone else's wife will ultimately sire children who will repudiate and curse him instead of honouring him. The Zohar on this portion also deserves study. I will first proceed to explain the commandments themselves, later on their mystical dimensions.

The commandments: "I am the Lord your G–d," and "you must not have any other god," tell us that אנכי, "I am the Lord your G–d," is the source of all positive commandments, and לא יהיה לך tells us that the same G–d is the source of all negative commandments. Our sages teach us that Israel heard these two commandments directly from G–d's mouth (Makkot 24). This is why you find that G–d addresses Israel in the second person in these two commandments. When G–d introduces the third commandment, He switches half-way through the commandment (20,7) to indirect speech, i.e. כי לא ינקה, "For He will not consider blameless, etc." He also did not say "Do not utter My name in vain, but "do not utter the name of the Lord your G–d in vain." It was Moses quoting G–d who said these words; hence the change in style. The same applies to the remainder of the first set of the Ten Commandments.

Maimonides, in his ספר המדע writes as follows: "We must appreciate a fundamental truth, something basic to all knowledge. There is a SINGLE original Cause who in turn has created all other phenomena. If you ever were to think that HE does not exist, it would follow that none of the phenomena we perceive exist either. If you could imagine that all other phenomena would cease to exist, HE still would continue to exist, since all phenomena need Him for their continued existence, whereas He does not need them for His existence. His "truth" is therefore not comparable to any other kind of "truth," and this is why the prophet says: וה' אלוקים הוא לבדו אמת, "And the Lord G–d is truth" (Jeremiah 10,10). This is also what the Torah means in Deut. 4,35 ואין עוד מלבדו, "There is no one else beside Him." No truth exists independent of G–d. It is His Existence that is the supreme G–d of the universe, and He guides the universe. It is a positive commandment to acquire knowledge of and guard these facts, for the Torah says: "I am the Lord your G–d, etc." Anyone who entertains the thought that there is any other deity is a כופר בעיקר, violates a fundamental negative commandment, because the Torah says: "You must not have any other god in My Presence." Such a person denies the central pillar of the Jewish faith that everything depends upon Him. Thus far Maimonides.

We find almost identical language in the Semag at the beginning of his book where he discusses the first of the negative commandments. Rashi states the same principle. The Semag adds that the words על פני are the key to the prohibition to consider G–d as having any partners.

While everything quoted is true, of course, and relates to the practice of idolatrous religious activities, there is another dimension to these two commandments, namely the entertaining of idolatrous thoughts in one's mind. When considering this additional dimension the word לך, "for yourself," makes sense. The word maybe understood as "for yourself alone, i.e. in your mind only." The word לך refers to what is known only to the person thinking along certain lines, whereas the words על פני refer to activities witnessed by others. Nonethelees, even certain practices do not necessarily reveal the thoughts of the one who practises them to anyone except to G–d Himself who knows all our thoughts. Who, after all, can truly know what goes on in the mind of his friend, much less what goes on in the mind of a stranger? The Torah, i.e. G–d, underlines with the words: על פני, that He is everywhere, that therefore nothing is concealed from Him.

Seeing that both the beginning and end of the statement in this verse refer to what goes on or should go on in our minds, it is fair to say that the principal thrust of these two commandments is directed at our minds. Had the Torah referred only to what goes on in our minds, one half of the statement, such as לא יהיה לך אלוהים אחרים would have sufficed. To ensure that we understand that maintaining existing idols is equally forbidden, the Torah had to add the words על פני without the conjunctive letter ו in front.

Nachmanides also writes in a similar vein that whenever the expression אלוהים אחרים is used, the Torah refers to the belief in such deities. When it wants to prohibit active idol worship, the Torah speaks about not constructing אלוהי מסכה, "graven images" and the like. He elaborates on this at length.

The result of all these considerations is an awareness that G–d is the Original Cause and Existence, and has in turn, brought into existence any phenomena we observe. As a result He is able to do whatever He wants as He demonstrated in Egypt when He performed all the miracles. This is why the first of the Ten Commandments concludes with the words: "who has brought you out of the land of Egypt from the house of slaves." It was in that environment that the uniqueness of G–d and His Power was demonstrated to the greatest number of people simultaneously.

The making of images is prohibited even if these are not meant to be worshipped [such as when they are displayed in museums as relics of primitive man. Ed.]. The existence of such images may become the cause of someone somewhere choosing to worship them. The prohibition applies no less when one commissions someone to construct a cast image than when one fashions them with one's own hands. According to Maimonides, culpability results from one's being the cause of these images being made.

According to Nachmanides, this verse concerns itself exclusively with the making of such images with the intent of worshipping them. He holds that this prohibition is not to be counted as a separate negative commandment (of the 613 commandments), because the Torah here only concerns itself with the kind of idol worship that is prohibited on pain of death, whereas construction of cast images, provided one has not worshipped them, is punishable only by 39 lashes. Nachmanides holds that the prohibiton contained in this verse comprises the admission that some other deity could exist, whether one decides to personally worship such a deity or not. Making any of the classic obeisances to such an image falls under the heading of the prohibition included in this verse. This is so even, if, in our culture, the same obeisance would be interpreted as an expression of revulsion vis-a-avis such an image. According to Nachmanides, the prohibition of constructing a cast image and the like is derived from אל תפנו אל האלילים ואלוהי מסכה לא תעשו לכם "Do not turn to idols and do not construct for yourselves a graven image," (Leviticus 19,4).

לא תשתחוה להם. This means that when one prostrates oneself before a graven image or idol, though this may not be the normal way in which such an idol is worshipped, one is guilty of idol-worship, because prostrating oneself before G–d is the way of service in the Holy Temple before the Almighty. The act of השתחויה is a definite form of worship. We are told in Exodus 22,19: "Whoever sacrifices to a god other than the Lord alone shall be proscribed" [is subject to the death penalty by stoning. Ed]. While it is true that we learn from Exodus 22,19 that any acts that constitute normal worship such as slaughtering the animal, burning its flesh on the altar, pouring libations of wine on the altar, etc., are all actions punishable by death when performed in honour of other deities (regardless of whether such acts are part of the system in which that particular deity is worshipped), the question is why the Talmud did not derive the prohibition of prostrating oneself from this verse in Exodus. Prostrating oneself, which does not involve a sacrificial act, could not be derived from the words זובח in Exodus 22,19. Hence a special verse was needed for this prohibition. The act of prostrating oneself symbolises that one humbles oneself utterly and thus becomes culpable.

ולא תעבדם. This is a warning not to serve idols in the manner in which they are usually being served, even though such ways revolt us. The classic example is the idol בעל פעור, which was worshipped by means of humans excreting before it. The culpability for such an act stems from one's having demonstrated that one is on the theological wavelength of the adherents of such a cult, something abhorrent in the eyes of G–d. One tried to please such a deity.

לא תשא. Even a king of flesh and blood insists on not lending his good name to something criminal or dishonourable. How much more so is the Creator of the entire universe entitled to have His Holy Name respected! We must remember that the existence of the Lord our G–d, i.e. His eternal existence, is not comparable to any other existence in this universe. This awareness must be reflected whenever we utter His Name, something that must be accompanied by feelings of awe and reverence. One does not use His Holy Name in light-hearted conversation. It is not appropriate to bring G–d's Name into conversations which deal with transient matters. Needless to say that it is even less appropriate to associate His name with lies and cheating.

זכור את יום השבת. The Talmud in Pessachim 106 states that one fulfils this commandment by reciting a benediction over wine on the Sabbath eve. Whence do we know that one needs to recite a similar benediction on the Sabbath day also? This is why the Torah says in this verse זכור את יום השבת לקדשו. One sanctifies the Sabbath by speaking about its sanctity during meals while enjoying this day of rest. In the absence of wine, the benediction may be recited over bread since eating bread also contributes to one's feeling well and contented, though not to the same degree as drinking wine. When the Sabbath ends, we are also required to speak of its holiness and to signify that there is a difference between the holiness of the Sabbath and the secular nature of the days following. The reason the Rabbis do not permit the reciting of הבדלה over bread may be that since we have eaten extensively during the Sabbath, the addition of another piece of bread would not contribute to our feeling of well-being. This is why the benediction הבדלה, is to be recited over wine. By its very definition, the Sabbath is a reminder of the fact that the universe had a beginning, i.e. it did not precede G–d; it testifies to the fact that G–d has created the universe and all that is in it ex nihilo.

כבד את אביך ואת אמך. Our sages (Kidushin 30) have said that a man is the product of three partners, two of whom are father and mother. It follows that G–d, the third partner, has given some of the honour due to Him to His partners in creating the human being in question. This concludes the description of the plain meaning of the first five of the Ten Commandments.

I shall now attempt to convey some of the mystical dimensions of the Ten Commandments, five of which address themselves to our Maker and five to the well-being of our fellow-man. We are already well aware that the entire Torah consists of permutations of the name of G–d, permutations which extend endlessly in all directions of the universe. The four-lettered Ineffable Name י-ה-ו-ה is the Name which symbolises G–d's Essence. All other names are somehow derived from this four-lettered Name. These various כנוים, "pseudonyms" of G–d's names, in turn derive from the names that are subordinate to the four-lettered Name. There is not a word or letter in the Torah which does not in some form allude to a כנוי and therefore indirectly to a name of G–d, and which in turn links up with the four-lettered Ineffable Name. This means that תורת ה' תמימה, that the Torah of G–d is whole, complete, and all its aspects somehow lead back to the Ineffable Name.

Keeping this in mind it is easy to understand that the Ten Commandments contain within them the whole Torah in "capsule form." The Ten Commandments consist of 620 letters, corresponding to כתר תורה. 613 of these letters represent the 613 commandments of the Torah that are addressed to the Jewish people, whereas the other 7 letters represent the 7 Noachide laws addressed to all of mankind It is fairly obvious then that the Ten Commandments more than any other part of the Torah contain the mystical dimension of the Ineffable Name. The shape and size of the tablets on which the Ten Commandments were engraved allude to the letters of the Ineffable Name. The number 10 corresponds to the letter י of that name, the 5 Commandments engraved on either one of the tablets correspond to the two letters ה of the Ineffable Name; the letter ו is represented by the height, width and thickness of the tablets, i.e. 6 טפחים, handbreadths each. When we "cube" the dimensions of the tablets, 6 by 6 by 6, we obtain 216 cubic טפחים. This number equals the mystical dimension of the Ineffable Name when we spell the letters as words, using the method involving the letter י. This is how it appears: 15=הי + ;22=ויו + ;15=הי + ;20=יוד; the total you obtain is 72. Viewing this number in the three dimensions of the tablets, you arrive at three times 72=216. This number corresponds to the number of letters (three times 72 in each verse) in the three successive verses in Exodus 14: 19,20,21, describing the interposition of G–d's angel between the camp of the Israelites and that of the Egyptians. The author of גינת אגוז comments that the Ineffable Name (spelled in letters) amounts to 26, and that this number equals the numerical value of the Ten Commandments, [no explanation is offered as to how that number is arrived at. Ed.] The author adds that there are 620 letters in the Ten Commandments, corresponding to the numerical value of the word כתר.

In order to understand this calculation you must realise that the Ten Commandments are the mystical dimension of the Ineffable Name in the way it is written and in the way it is read. This is what G–d meant when He told Moses: זה שמי וזה זכרי, וה-י-ה-ו-ה בהיכל קדשו, "This is My name and this is the way I wish to be mentioned." [the additional quote may demonstrate that in His own abode G–d is referred to by a different name than when in communication with man. Ed] This refers to the written spelling of G–d's name. The name א-ד-נ-י is G–d's name as it is pronounced when we read it. Between the two spellings we have the mystery of the relationship between G–d and כנסת ישראל the spiritual equivalent of the people of Israel. The soul of Israel, which is called אדם, corresponds to the emanation מלכות, which represents the name א-ד-נ-י, the secret of the union with the emanation תפארת, (the emanation which produces the souls, נשמות). We know that מלכות is the source of Israel from the verse: במקהלות ברכו אלוקים א-דני ממקור ישראל "In assemblies bless G–d, the Lord, you who are the fountain of Israel" (Psalms 68,27). In view of the above it is justified that the first five of the Ten Commandments speak of the name of G–d as it is spelled, i.e. י-ה-ו-ה, whereas the last five Commandments speak of that name as it is read, i.e. א-ד-נ-י the source of Israel, seeing that these five Commandments regulate conduct between Jews and Jews. All is one at the very core of things, all leads back to the Ineffable Name.

This is in line with what I have copied from the writings of Nachmanides where he stated that the dual nature of the tablets, i.e. 2 tablets instead of one, symbolises Heaven and Earth, groom and bride. All is based on the mystical dimension of the Ineffable Name spelled as either י-ה-ו-ה, or א-ד-נ-י. On Exodus 19,20, Nachmanides writes as follows: "If you take a close look at this chapter you will understand that G–d descended on Mount Sinai in His capacity as the Ineffable Name and resided there in fire. Whenever G–d is mentioned as speaking with Moses throughout this chapter, He did so as the Attribute י-ה-ו-ה, i.e. He used the Ineffable Name as His means of communication. G–d elevated Moses and brought him towards a level of great honour and warned that the people should not overstep their bounds or they would cause themselves grave harm (Exodus 19,21). The warning pertained to efforts to secure visions of G–d in His capacity as the Ineffable Name, something that even the אצילי בני ישראל, "The nobility of the children of Israel," mentioned as having a vision of G–d in Exodus 24,10-11, did not see. However, all of Israel heard the voice of G–d out of the fire. Thus far Nachmanides.

G–d informed the Israelites of the fact that His Ineffable Name represents His Essence. They heard His voice via היכלו, His Sanctuary, which is a description of the name א-ד-נ-י. [G–d's Sanctuary or palace, in this case the fire on Mount Sinai, must be perceived of as a "shell" which protects the listener or viewer from being burned by G–d's Essence. Ed.] This "name" or fire, [the אש דת Ed.] is maintained by performance of the 613 commandments on Israel's part. This is what G–d alluded to when He said: זה שמי וזה זכרי. The Zohar has already pointed out that when you pair the word שמי with half the Ineffable name י-ה, you obtain the number 365, i.e. the number of negative commandments in the Torah, whereas when you pair the word זכרי with the other half of the Ineffable name i.e. ו-ה, you obtain the number 248, the number of positive commandments in the Torah. In order to emphasize the division we have outlined further, the Torah (Deut. 4,36) describes the episode of the revelation at Mount Sinai in the following words: מן השמים השמיעך את קולו … ועל הארץ הראך את אשו הגדולה, "From the Heaven He let you hear, etc.,on Earth He showed you His fire." It was because G–d wanted to acquaint Israel with the meaning of His Ineffable Name, that He commenced the Decalogue with the words: אנכי י-ה-ו-ה אלוקיך, and concluded the statement with: אשר הוצאתיך מארץ מצרים. I have already explained on previous occasions that the miracles G–d performed in Egypt had as their objective to bring home to Israel the idea that the Ineffable Name stands for the G–d who was, is, and will be; who is able to renew the world-order at will, and who once before created the whole universe out of nothing. He is the absolute Master, and assigns what He chooses to whom He chooses. This was never more clearly demonstrated than when G–d dealt a fatal blow to the שר של מצרים, the most powerful force in the universe next to Him.

I have dealt with this verse in still greater depth in my essay on מסכת פחסים. Pardes Rimonim, which makes a point of giving definitions for many terms used in the Torah and in kabbalistic literature, warns against misunderstanding the term שם העצם, "personal noun," when applied to G–d. Whereas generally speaking this name supposedly gives us information about the essence of the thing or person described, this cannot be true of G–d. It is quite impossible for a creature to comprehend the "Essence" of his Creator. The term שם העצם is used in connection with G–d when it refers to עשר ספירות, the ten emanations, a name which encompasses all aspects of these emanations.

[The author quotes from Pelach Harimon and other kabbalistic texts dealing with the meaning of שם העצם, and he also refers the reader to his introduction in the treatise תולדות האדם. I have taken the liberty to omit complicated descriptions of the mystical significance of the shapes of some of the letters and other matters dealt with which are meant for those who have studied more Kabbalah. Ed.]

I have alluded to the fact that the name אנכי may be understood as י אנ"ך the letter י describing the Decalogue, and the other three letters being the opening letters of the three words אורייתא, נביאים, כתובים. (short for the Bible) Since the letter י is considered the "highest" of the letters, it comprises all the other letters within it; it also includes within its essence the other letters forming the Ineffable Name, and especially the letter א. When the sages stated that the Ten Commandments were said בדבור אחד, as a single unbroken utterance, this meant that a single thought was subdivided into ten thoughts. The higher one ascends spiritually, the clearer one will perceive that all the variety of facets of the subdivided original parts which are a result of the original One subdividing, will once more coalesce and form the original One. It is perhaps easiest to understand the Ten Commandments as a single commandment to which G–d added nine amendments. This perhaps is the deeper meaning of Psalms 62,12: אחת דבר אלוקים שתים זו שמעתי, "One thing G–d has spoken, two things have I heard." First G–d made a single statement including all that He had to say; subsequently He fed Israel this message in smaller selfcontained doses. We ourselves heard only two statements directly from G–d, אנכי, and לא יהיה לך.

I have found the following comment by Nachmanides on the commandment לא תשא את שם ה' אלוקיך לשוא: "They heard the first two commandments from G–d directly. This is why the sages said that these two commandments are the essence of all the Commandments. How do we reconcile this with the view of Rabbi Eliezer who points out that the Torah says in Exodus 20,1: 'G–d spoke all these words?' Moses said to the people in Deut. 5,19: את הדברים האלה דבר ה' אל כל קהלכם בהר מתוך האש. 'G–d spoke these words to your entire congregation at the Mountain out of the fire.' The Torah (Moses) continues there: 'He inscribed them on two stone tablets and gave them to me' (Moses). This clearly implies that what G–d inscribed on the tablets was exactly what He had said to the people!

I will now explain the tradition of our sages in this respect. Without doubt, Israel heard all Ten Commmandments directly from the mouth of G–d as per the plain meaning of the verses quoted. In the case of the first two commandments the people not only heard the words but they understood them in the same way as Moses understood them. At that point G–d spoke to them just as a master speaks to a servant. From the third commandment onward, however, the people heard the voice of G–d without understanding what G–d said; this is why they needed the services of Moses as interpreter." Thus far Nachmanides.

The difficulty with Nachmanides is that what he describes as the plain meaning of the verse implies that the "first time" the whole nation heard the entire Ten Commandments in one continuous "word." The second time, when G–d spelled out the different commandments individually, the people only heard the first two commandments from G–d directly.

It would seem that this is precisely what Rashi had in mind when he wrote as follows: "The words את כל הדברים האלה mean that G–d uttered all the Ten Commandments in a single word, something impossible for man to do. In that case, what is the meaning of "I am the Lord your G–d….Do not have any other gods?" Surely this is an example of G–d spelling out details! It means that G–d repeated everything He had first said in one single word (based on Mechilta). Thus far Rashi on the subject. At first glance we cannot even understand Rashi's question "what is the additional information conveyed in 'I am the Lord your G–d etc.?"' Did G–d not have to tell us exactly what the Ten Commandments were which He first uttered as a single word? Rashi alludes to a statement by our sages who said that Israel heard the first two commandments directly from G–d. He could not understand this, seeing that they must have heard all the commandments from G–d directly when G–d said them in a single utterance! Rashi's comment concerned this latter statement of the sages; He explains that G–d repeated the commandments.

This matter of a single utterance is also alluded to in a calculation called מרובע (squaring the letters in a given word and adding the result). You take the word אחד and multiply the letter א byitself=1; then you mutiply the letter ח by itself=64; lastly you multiply the letter ד by itself=16. The result of this calculation, i.e. 81, is the numerical value of the letters in the word אנכי. The letter א is not subject to multiplication since when you multiply it by itself the result still remains 1. This is an allusion to the absolute Oneness as pointed out earlier. It is clear that the word אנכי and the four letters of that word as we explained plus the word itself (as a value of 1) alludes to the concealed aspect of the One in this universe, i.e G–d. The only true Existence in this universe is the one that is hidden, and yet it is the origin of all that is visible in this world. It is not by accident that the name the Kabbalists have used to describe this most hidden facet of G–d, i.e. His Essence, is אין סוף. The name that alludes to all existence, however, is the name י-ה-ו-ה. It is this latter name that is responsible for the existence of the various "worlds" known to Kabbalists as אצילות, בריאה, יצירה and עשיה. [abstract concepts needed to make the conversion of pure ideas into physical matter intelligble to our limited minds before G–d could proceed to create the universe known as the world of עשיה. Ed.] These four "worlds" correspond in some degree to the four letters in the Ineffable Name, and form the מרכבה, chariot, or "carrier" of G–d. In the world called עולם הבריאה the carrier is composed of the four attributes חסד, גבורה, תפארת, מלכות. Each attribute represents one of the four letters in the Ineffable Name. In the world called עולם היצירה, the carrier is composed of the four חיות described in Ezekiel's vision (Ezekiel chapter 1) who support G–d's throne, i.e. אדם, שור, נשר, אריה. In the world known as עולם העשיה, i.e. our world, the patriarchs form the מרכבה: Abraham, Isaac and Jacob respectively represent the attributes of גבורה חסד, and תפארת, whereas David forms the fourth leg of the מרכבה, that of מלכות.

לא יהיה לך אלהים אחרים על פני. The verse not only discusses our conduct in this world, but also alludes to the Celestial Regions. On the one hand G–d forbids the worship of anything which is part of the עולם העשיה, our physical world, on the other hand worship of any beings, even in the Celestial Regions other than G–d Himself is equally forbidden. Nachmanides is quite explicit about all this in his commentary on this verse. Every angel found in the Celestial Regions is called Elohim and therefore falls under the category of forbidden deities.

Maimonides describes the beginnings of idol-worship both in his ספר המדע and in his מורה נבוכים. He explains that when man first "worshipped" some deity other than G–d this was not meant as an affront to G–d, but, on the contrary, was addressed to Him. Since He is invisible, whereas some of His agents such as the sun are most prominent, people felt that if G–d had Himself given so much power to the sun, the sun as His agent deserved a measure of man's respect. He draws a parallel between the honour due to a king and that due to the king's ministers. If one honours the king's servant, it was reasoned, this is proof that one honours the king immeasurably more. Enosh committed this error when he began to call the worshiping of angels "service of G–d." Subsequently, all other powers of nature became objects of worship out of similar considerations, until in the end, the multitude made idols which supposedly symbolised the different powers of nature. In order to prevent such errors from happening again, the Torah warns us not to pay homage to anyone or anything except the invisible G–d. This in spite of the fact that the forces in question can be described as possessing Elohut, G–d-like powers. They possess powers similar to the angels who are שרים of the various nations.

The fallacy in the reasoning of the people who felt that the servant deserves some of the glory of the master was that such reasoning is valid only when one speaks of a king of flesh and blood and his servants. Such kings and such ministers both have something in common. They share the fact that the ministers have installed or crowned their respective kings in the first place. Not so in the case of G–d, the Ineffable Name. He was neither appointed by another nor is He comparable to any other. His servants all depend upon Him absolutely, whereas He does not depend upon them in any manner at all. He exists eternally, even if all His agents perish for any reason. If, G–d forbid, He were not to exist, they, His agents would disappear automatically and totally.

This is the meaning of "Do not have any other gods in My Presence!" Our sages say that these last two words simply mean "as long as I exist!" One difficulty is why -according to the sages- here more than in any other place, does G–d add these words על פני? I believe that our sages had in mind that here G–d simply alludes to His eternal existence, that His existence will continue as opposed to anything that has merely been created. G–d tells us why we should not reserve some special feelings of awe or reverence for His servants who are so totally dependent upon Him. In order to warrant being worshipped, the object or phenomenon being worshipped must at least be eternal, something that does not apply to any phenomenon known in nature or in the Celestial Regions.

The sages also consider the words: על פני as alluding to the fact that חלק ה' עמו, יעקב חלק נחלתו. Other deities are part of אלוקים, peripherally connected to G–d, whereas the Jewish people who are described as "cleaving to G–d" are as closely attached to G–d as one's face, i.e. פנים. "Face to Face did the Lord speak with you" פנים אל פנים דבר ה' עמכם, (Deut.5.4). There is another reverse aspect to this "face to face" relationship, a relationship that could be called a "back to back" relationship, אחוריים לאחוריים. When G–d "expanded" into this physical world, He allowed for both kinds of attachment to man, i.e. "face to face," and "back to back." The Hebrew word אחרים symbolises this relationship, hence the term אלוהים אחרים describes the way the pagans relate to their god, which is itself an outgrowth of the סיטרא דשמאלא, the "left side" of the diagram depicting the emanations. The philosophers of the Gentiles as well as their rulers are all well aware of the existence of G–d as the Ineffable Name, and when they refer to Him they describe him as אלוקי האלוקים, "the G–d of G–ds." Their attachment to G–d does not extend beyond the level of אלוקים אחרים, i.e. what we described as אחוריים. The commandment לא יהיה לך warns us not to slide backwards into a peripheral relationship with G–d when we have been chosen to have a much more intimate relationship --a personal one-- with Him. Perhaps we can define the meaning of על פני as G–d saying that someone who has been granted access to what to others is the most hidden aspect of G–d, the אין סוף, must not squander such a close relationship by addressing himself to subordinate instruments of G–d. [Here I have paraphrased the author's remarks. Ed.]

לא תעשה לך פסל וכל תמונה. The emanation מלכות is also known as תמונת י-ה-ו-ה. According to the Kabbalists G–d says of this emanation in Numbers 12,8: ותמונת ה' יביט "He (Moses) beholds a picture of G–d." The Rekanati says "I have already told you that actions performed down here on earth leave an imprint in the Celestial Regions. Anyone who constructs a graven image or picture of a deity diminishes the בנין, "the whole fabric" from which the universe is built." The prohibition pertains to לך, "for yourself, for your own purpose." When such images as the cherubs were fashioned for use in the Tabernacle or later in the Holy Temple, this does not fall under the heading of לך, since it is G–d Himself who derives satisfaction from such figures. The two cherubs symbolise the "two faced" nature of א-ד-נ-י and י-ה-ו-ה. The numerical value of the word תמונה is identical with the numerical value of the expression פרצוף אדם, =501 (the face(s) of the cherubs on the lid of the Holy Ark). This is the mystical dimension of תפארת אדם.

לא תשתחוה להם. Prostrating oneself is an allusion to drawing Celestial influences earthwards. This is the bending of one's head downwards. Though the Gentile nations attract to themselves or draw down such influences, the fact remains that they prostrate themselves to non existent influences. On the other hand, when we do so -such as during the Temple service- we prostrate ourselves before the King of Kings the Holy One blessed be His name. We do not relate to G–d "back to back" as explained earlier, but פנים אל פנים, "face to face."

לא תעבדם. Do not serve them in the manner in which one performs such service, even when its is a revolting form of obeisance such as the service performed in front of the בעל פעור. By doing so we have strengthened the influence on earth of the forces that originate in the left side of the diagram of the emanations. It is our duty to put as much distance as possible between ourselves and those forces. The Torah enjoins us: והיה מחניך קדוש, to be surrounded only by holy influences (Deut. 23.15). This means that the 248 organs and 365 sinews of man should symbolise the encampment of ה' אלוקיך.

לא תשא את שם ידו"ד אלהיך. The Rekanati describes anyone who swears a vain or false oath as קוצץ בנטיעות cutting planted trees, i.e. damaging G–d's universe. This is the reason the Torah used the expression לא תשא instead of לא תשבע. By using the expression תשא the idea is conveyed that the groom should not be separated from the bride, [the word is used as נישואים marriage. Ed.] When the Torah continues כי לא ינקה השם, "that G–d will not clear one who does so," this is a reference to another verse in which a person has been cleared, ונקתה, and the resulting union with her husband is fruitful (Numbers 5,28). He who separates will not be cleared, however. Thus far the Rekananti. I have already explained elsewhere how the word שבועה, oath, is derived from שבעה, seven, and is connected with the בנין the "structure" of the universe, something G–d created in seven days. You may read up about this in my treatise שבועות, פרק תורה אור, חלק תורה תמימה.

זכור את יום השבת לקדשו. This commandment testifies to the eternal nature of G–d, that He created the world out of nothing. We have a tradition that the two formulas זכור ושמור בדבור אחד נאמרו, the one here and the one in Deuteronomy were uttered by G–d simultaneously (Rosh Hashanah 27). The first version in our portion mentions the Creation, something which demonstrated חידוש העולם, G–d creating the universe in 6+1 days. The second version in Deuteronomy 5,12, introduced by the word שמור, mentions the Exodus, the occasion when G–d was seen to establish new ground rules for the universe. There He proved that He was the Creator. The meaning of His name י-ה-ו-ה was demonstrated in Egypt. Our sages say that when one consecrates the Sabbath over a cup of wine one alludes to a world in the future which will be on the spiritual level of the Sabbath all the time (Pesachim 106). We will merit that world of the future by observing the שמור part of this commandment in this present world. The Sabbath in the world of the future represents the mystical dimension of the emanation בינה, where the יין המשומר the wine from the days of גן עדן, has been preserved and is awaiting us.

לא תעשה כל מלאכה. There are thirty nine categories of work which are forbidden on the Sabbath. Rabbi Menachem Habavli writes that these categories correspond to the types of work the Israelites had to perform for the Egyptians during their years of bondage, i.e. the nnfl nnap mentioned in Exodus 1,13. When you look at the letters in the word עבודת פרך by using a method called את,בש,גר,דק, etc., you will find that the letters פ-ר-ך when exchanged with each other according to this method, when added together amount to 39. [compare Sanhedrin 22 on how Daniel deciphered the writing on the wall of Belshazzar's palace by using this method. Ed.] Thus far Rabbi Menachem Habavli. The Sabbath and the Exodus are part of the same utterance by G–d, as I have explained. The mystical dimension of the "private domain" on the Sabbath is that it must be a minimum of י (10) טפחים high and occupy an area of not less than ד (4 by 4) טפחים. 4 by 4 plus 10 equals the numerical value of the Ineffable Name י-ה-ו-ה=26.

כבד את אביך ואת אמך. Here too we can find an allusion to the Ineffable Name. Father and Mother are at the same time son and daughter, respectively. These four between them symbolise the emanations חכמה, בינה, תפארת and מלכות. The four letters in the Holy Name exert their influence on these four emanations.

לא תרצח לא תנאף לא תגנוב לא תענה לא תחמוד. These last five commandments are called תורת אדם. Israel is called אדם. This fact lies at the root of the concept of כנסת ישראל. This corresponds to the name א-ד-נ-י, the source of Israel as we explained earlier. These last five commandments, if violated, would blemish the Holy Name of G–d. The murderer definitely diminishes G–d's image, seeing that G–d had imparted His image to man when He created him in His image and His likeness. Man's G–d-given soul was already within the womb of his mother before he was born. This is what is called the מלכות שם א-ד-נ-י, the union between the two separate names of י-ה-ו-ה and א-ד-נ-י. The union between איש and אשה is parallel to the relationship between these two names of G–d we have just mentioned. The commandment not to steal refers to kidnapping of a human being. Doing this means uprooting the kidnapped person from his destiny as a human being, depriving him of the appellation that symbolises the purpose of his existence. Testifying falsely against a human being has the same detrimental effect upon that human being as the kidnapping of him. A human being created in G–d's image is reduced to something not worthy of that image by means of the testimony of the false witness.

If someone commits adultery with the wife of another man he prevents the good influence from the emanation מלכות devolving upon him and making him something to be proud of. Instead, he opens the path for the influence of Lilith and all the negative influences associated with her. [We have discussed these influences as "harlots" in פרשת בשלח ] Lilith is seen by Kabbalists as the "wife" of Samael. This is supported by the numerical value of the word נאף, adulterer, being identical with that of סמאל, = 131.

The tenth commandment, that of not coveting what is not yours, is none other than the one and only commandment G–d gave to Adam and Eve in גן עדן. The tree of knowledge was described in Genesis 3,6 as נחמד להשכיל, "desirable as a source of wisdom," i.e. she coveted it. Eve separated its fruit from the tree, i.e. she tore apart the fruit which represents the emanation מלכות from the trunk which represents the emanation דעת. We have observed that violating any one of these five commandments involves separating things which ought to remain joined together.

As stated, the two tablets with five commandments each represent the two-fold spelling of the Ineffable Name, one as written, the other as read by human beings. There is another allusion that we can detect in the fact that the Commandments were written on two tablets instead of on a single one. Each tablet may symbolise five of the ten emanations mentioned in the ספר יצירה. Rabbi Moshe Cordovero, at the beginning of his book Pardes Rimonim mentions that there is an allusion in the first five commandments to the phylactery of the head, which symbolises חכמה, בינה, גדולה, and תפארת, i.e. the four portions of the Torah contained in that תפילה. The fifth emanation כתר is represented by the housing that contains the four portions mentioned. Four of the other five emanations, i.e. תפארת, נצח, הוד, יסוד are represented by the four portions of the Torah contained in the תפילה של יד, the phylactery worn on the hand, whereas the tenth and last emanation מלכות is represented by the housing of that phylactery. The two always have to be worn together; one must not make a separation between the two. When the Torah speaks of: לא תעשון אתי אלוהי כסף ואלוהי זהב, "Do not make beside Me silver or golden deities," this is an allusion to the "arms" of the world חסד וגבורה; [silver and gold are symbols here, not intended as a description of actual cast images. Ed.] G–d must not be served in a manner that causes things that are joined to become disrupted. Rekanati writes that the sin of Jerovam ben Nevot (the first king of the Northern kingdom of the ten tribes) consisted of his causing a disruption between the five upper emanations and the five lower ones. The five lower emanations are viewed as being "silver" and extend as high as חסד וגבורה, whereas the five "upper" emanations are perceived of as "gold." "Silver" is considered white, and represents the attribute of Mercy, whereas "gold" is considered red and represents the attribute of Justice. There are many different ways in which one can bring about a קצוץ, disruption, in the pattern in which G–d has created the universe.

The mystical dimension of true אמונה, faith, is the striving to re-unite (make whole) the Holy Name which embraces all aspects of the highest spiritual domain, אצילות. We have explained that G–d's Ineffable Name is spelled either as י-ה-ו-ה when written, or as א-ד-נ-י when read, and that it "resides" in His היכל קדשו הס מפניו כל הארץ, Holy Sanctuary, and that the whole Earth is ordered to be silent in His Presence (Habbakuk 2,20). The numerical value of this Sanctuary in the Heavens, היכל, is 65, the same as the numerical value of אדנ"י. We know that in our world we try to emulate what goes on in Heaven. It follows that the Tabernacle or Temple on earth is also the abode of G–d's Holy Name. This is the reason that no sword i.e. metal tool, instrument of potential death, was allowed to be used in its construction. The sword brings to mind Samael, the very concept that the Temple is designed to banish from earth. It is also clear why ערוה, nakedness, must not be displayed wholly or partially within the confines of the Holy Temple. The latter symbolises the אשה זונה, the harlot, whereas the Temple symbolises the אשת חיל the woman of valour as described by Solomon in Proverbs chapter 31. In the Temple the High Priest is therefore able to express our attachment to G–d by pronouncing His Ineffable Name in holiness and purity on the Day of Atonement. While it is true that the Torah (Exodus 20,21) has stated: בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך, "I shall come to you and bless you in any place that I allow My name to be mentioned," the meaning is not that we may mention His name in any place of our choosing. The Torah was careful not to write: "in any place where you choose to mention My name."

I have seen the following very pertinent comment in Tzror Hamor on the words אזכיר את שמי. "G–d says אזכיר instead of תזכיר. This indicates that it is G–d who mentions His name, not the High Priest. Even though, technically, the High Priest utters the name of G–d in the Holy Temple, it is G–d who causes these letters to be put in the mouth of the High Priest. Once they have been placed in his mouth, the High Priest utters them in the order that makes them form the Ineffable Name. This is also what is meant when the Jerusalem Talmud discusses the meaning of Deuteronomy 27,14, where the Levites are told to pronounce the blessings, etc. בקול רם, "with a loud voice." The words בקול רם must be understood as "with the voice of the exalted, the high One." This teaches that G–d reinforced the voice of the Levites; He put the words in their mouths while they uttered them. It is very similar to Exodus 19,19 where Moses is reported as משה ידבר והאלוקים יעננו בקול. Here too we have to understand this as G–d putting the words in Moses' mouth which he was supposed to say.

Our Rabbis have drawn our attention to this in the liturgy of the Mussaph service of the Day of Atonement in which the various steps of the High Priest's service are detailed. It says there: והכהנים והעם כשהיו שומעים את השם המפורש יוצא מפי כהן גדול. "And when the priests and the people heard the Ineffable Name emerge from the mouth of the High Priest." The Rabbis did not describe the name as מוצא, as "emitted," but as יוצא, "coming out," as if it came out by itself. This idea comes across even more clearly in the continuation of that description אף הוא היה מכוון לגמור את השם כנגד המברכים, "He (High Priest) also timed the completion of the name to occur so that the worshippers could intone their response." The Rabbis who composed this part of the liturgy did not speak about להזכיר or לומר את ה' but used the word לגמור. They wanted to indicate that G–d had initiated placing His name in the mouth of the High Priest. Once the High Priest realised these words (letters) were in his mouth, he would לגמור, complete the process. This then is the reason that the Torah here speaks about אזכיר את שמי. The Zohar has also explained it in a similar way. Thus far the Tzror Hamor.

We observe that the whole subject matter revolves around the Ineffable Name, the name representing G–d's Essence. It seems evident that Yitro knew something about the name of G–d, and this is why he said: "Now I know that י-ה-ו-ה is greater than any אלוהים (Exodus 18,11)." His statement included both idols and other aspects of G–d's names. Our sages have reported that Yitro in his search for truth had not omitted a single one of the religions practised during his time (Mechilta). He first came to the conclusion that there are several names i.e. manifestations of the true G–d, and that there was also a name that signified G–d's ability to effect changes in the laws of nature. He arrived at the conclusion that the four-lettered Ineffable Name was that Name.

We have a tradition that after Yitro, i.e. Yeter, or Re-uel, converted to Judaism, his name was changed to יתרו to indicate that he had accepted the 613 commandments. If this is so, why was his name changed to one whose numerical value is 616 instead of 613? It seems to me that after Yitro converted to Judaism he was only entitled to a name whose numerical value is 606, since by converting Yitro assumed only an additional 606 commandments. He had been obligated to observe the 7 Noachide commandments already prior to his conversion. We have the example of Ruth the Moabite, whose name was changed to רות=606. Ruth's new name symbolised these 606 additional commandments she assumed at the time of her conversion. Yitro therefore should have been called תרו. He had the letter י added to his name as a special acknowledgment of the efforts he had made to find the true greatness of G–d and His Name. Even the letter ו in his name represents an acknowledgment of his contribution to the Jewish people through his suggestion (18,21) that Moses appoint heads of thousands, heads of hundreds etc. We have his name on record as merely יתר in Exodus 4,18. Rashi (18,21) points out that 600 judges were installed when the heads of thousands were appointed; the appointment of the heads of of hundreds involved another 6,000 judges. Appointing heads of fifty involved the appointment of another 12,000 judges, and the appointment of heads over each ten Israelites involved the appointment of another 60,000 judges. The whole world wonders why Rashi gave us a lesson in arithmetic here? Were we not able to figure this out by ourselves?

The simplest way of answering this question is that Rashi was bothered by the fact that Yitro mentioned the appointment of these judges by starting with the heads of thousands. It would have appeared more normal to start with the need of appointing a judge for every ten Israelites (small group), and then work one's way up to the need for having heads of 50, 100, 1000 as sort of an Appellate Court. Rashi therefore tells us that in actual fact this is what Yitro did. He started with the mention of small numbers, i.e. the number of judges who would preside over 1000 Jews. The next higher number was that of the number of judges required to preside over each group of 100 Jews, etc.

One may understand Rashi as having alluded to something more profound than this. Through Rashi's explanation the mystical dimension of the letter and/or number ו of G–d's Ineffable Name has been revealed to us. I have already explained that the letter י [when spelled as יוד.] comprises the letters in the Ineffable Name; it symbolises the ten emanations. These emanations, as I explained, are the means of pure spirit being converted by stages into a physical universe. When this בנין, structure, came into being, the means used were 6 "lines" which radiate from the emanation תפארת in all directions of the globe. The letter ד as part of that Yud alludes to the emanation מלכות which forms the fourth leg of G–d's throne as explained previously. All the direct influences which translate into perceivable physical phenomena originate from that emanation.

We have a Midrash Tanchuma in Shoftim according to which Moses dedicated his soul to Torah, דינין, judgments, and to Israel. "Torah" refers to the Ten Commandments. They represent the letter י. "Judgments" refers to the letter ו, seeing that the world is based on דינין, dispensation of justice; the בנין originates in the 6th emanation תפארת. "Israel" is the mystical dimension, i.e. כנסת ישראל, which forms the ד, fourth leg, of G–d's מרכבה. The reason Moses was so totally dedicated to these three concepts was that his prophetic powers were of the אספקלריא מאירה level. Having explained how Yitro -by the addition of the letter Yud spelled י-ו-ד- gained fame so that a whole portion of the Torah bears his name, we may also see some mystical dimension in the letter ד of that Yud. Exodus 18,2-3 describes Yitro as bringing with him Moses' wife Tzipporah as well as her two sons. We must ask whether these sons were not also Moses' sons? If so, why were they not described as such? The Torah phrases it thus in order to show that Yitro, in addition to meriting the distinction of the letter ו (in the paragraph starting with ואתה תחזה in 18,21) also merited the distinction of the letter ד as a reward for having placed himself under the protection of the wings of the שכינה. Yitro's arrival in the camp of the Israelites included four persons; he himself, Tzipporah and her two sons. In Jewish law the children's nationality is determined by the nationality of their mother. Moses' paternity was irrelevant then for the moment. This is why in this instance the children are described as being Tzipporah's. The Zohar adds as an additional reason that it was the children's mother who raised them while their father Moses was busy looking after the Jewish people, i.e. מסר עצמו על ישראל, in the words of our Midrash. Later on, when Moses had obtained permission from the שכינה to take time out in order to welcome his wife and children as well as his father-in-law, these children are referred to as בניו, "his children" in 18,4. This concludes our presentation of some of the mystical aspects of מתן תורה, the gift of the Torah presented to the Jewish people during the revelation at Mount Sinai.

I have composed an article dealing with numerous other aspects of מתן תורה, which I have named תורה תמימה, and which can be found in my treatise מסכת שבועות, under the heading ותורה אור.