HONOUR THY FATHER AND THY MOTHER. R. Hiya connected this command with the words: “And a river went out of Eden to water the garden” (Gen. 2, 10). ‘The “river” he said, is the issue of the fountain which flows perennially and from whence the whole Garden of Eden is watered, and this issue1Tifereth. of the holy fountain is called AB-“Father”.’
R. Abba said that Eden itself1Hokhmah. is called Father-itself originating from the place called Ain (nought)-as we have laid down, that the place from which the Whole begins to take its being is designated both “Thou” and “Father”, as it says: “For thou art our father” (Isa. 63, 16).’
R. Eleazar applied the words “honour thy father” to the Holy One; “thy mother” to the Community of Israel; and the article eth to the Shekinah. R. Judah, however, held that, as “Father” and “Mother” in this commandment are not particularised, they include all aspects of the Divine, and the article eth between indicates all that is above and all that is below.
R. Jose referred to R. Abba’s remark that the sphere whence the “river” issues forth is called “Thou”, and confirmed it by reference to the dictum: “What is hidden and has no beginning is designated ‘He’; but the point where it begins to manifest itself is called ‘Thou’ and ‘Father’, and all are one.” Blessed be His name for ever and ever. Amen.
Said R. Hezekiah: ‘Verily, they are all one: “honour thy father”, namely the Holy One, blessed be He; “and thy mother”, the Community of Israel. Thus the commandment includes all, both that which is above and that which is below.’ According to R. Isaac, it also includes teachers of the Torah, for they are the means of leading men to eternal life. R. Judah, however, held this to be included in the command to honour the Holy One, blessed be He.
We have a dictum that the first five commandments include by implication the other five as well: in other words, in the first five the second five are engraved, five within five. How? Take the first commandment: “I am the Lord thy God.” Does it not include the first of the second five? Indeed it does, for the murderer diminishes the likeness and image of his Master, man having been created “in the image of God”, and it is also written: “And upon the likeness of the throne was the likeness as the appearance of a man upon it” (Ezek. 1, 26).
Said R. Hiya: ‘It is written: “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made he man” (Gen. 9, 6). He who sheds the blood of a fellow-man is thus considered as diminishing the Divine archetype of man as well. Thus the first commandment, “I am the Lord thy God”, contains the motive for the sixth, “Thou shalt not murder.”
The second commandment, “Thou shalt have no other gods”, contains the motive for the seventh, “Thou shalt not commit adultery”; for the adulterer perfidiously lies against the Name of the Holy One which is impressed upon man, a sin comprising many other sins and entailing corresponding punishments. He who is unfaithful in this is unfaithful towards the King, as it is written: “They have dealt treacherously against the Lord, for they have begotten strange children” (Hos. 5, 7). One is the result of the other.
The third commandment, “Thou shalt not take the name of the Lord thy God in vain”, corresponds to the eighth commandment, “Thou shalt not steal.” For a thief is certainly inclined to swear falsely, as it is written: “Whoso is partner with a thief hateth his own soul, he heareth cursing and tells it not” (Prov. 29, 24).
The fourth commandment, “Remember the sabbath day”, corresponds to the ninth, “Thou shalt not bear false witness against thy neighbour”; for, as R. Jose said, the Sabbath is called a witness to God’s creative activity, and man is required to testify to the fact that “in six days the Lord made heaven and earth, etc.” Hence R. Jose said: ‘God has “given truth to Jacob” (Micah 7, 20) in requiring Israel to keep the Sabbath; and he who bears false witness against his neighbour lies against the Sabbath-the witness of truth; and he who lies against the Sabbath lies against the whole Torah.
The fifth commandment, “Honour thy father and thy mother”, implies also the tenth, “Thou shalt not covet thy neighbour’s wife”; for whosoever has a son born in adultery is “honoured” by him on false pretences. Further, it is written in the fifth commandment “that thy days may be long upon the land which the Lord thy God giveth thee”, as much as to say, “what He gives thee is thine-but covet not what is not thine”. Thus the first five commandments imply the second five.
Therefore: “From his right hand went a fiery law to them” (Deut. 33, 2); for all was included in the five fingers of the Right Hand. Therefore also was the Torah proclaimed in five voices, corresponding to the five Books of the Torah.’
R. Eleazar taught that in the Ten Words (Decalogue) all the other commandments were engraved, with all decrees and punishments, all laws concerning purity and impurity, all the branches and roots, all the trees and plants, heaven and earth, seas and oceans-in fact, all things. For the Torah is the Name of the Holy One, blessed be He. As the Name of the Holy One is engraved in the Ten Words (creative utterances) of Creation, so is the whole Torah engraved in the Ten Words (Decalogue), and these Ten Words are the Name of the Holy One, and the whole Torah is thus one Name, the Holy Name of God Himself.
Blessed is he who is worthy of her, the Torah, for he will be worthy of the Holy Name. Said R. Jose: ‘This means that he will be worthy of the Holy One Himself, as He and His Name are one. Blessed be His Name for ever and ever. Amen.’
(שמות כ׳:י״ב) כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ. רַבִּי חִיָּיא פָּתַח, (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן וְגוֹ'. וְנָהָר, דָּא נְבִיעוּ דְּמַבּוּעָא, דְּנָפִיק תָּדִיר וְלָא פָּסַק. וּמִנַּהֲרָא דְּמַבּוּעָא דָּא, אִתְשָׁקְיָא כָּל גִּנְתָּא דְּעֵדֶן. וְהַהוּא נַהֲרָא דְּמַבּוּעָא קַדִּישָׁא, אִקְרֵי אָ"ב. מַאי טַעֲמָא. מִשּׁוּם דְּאִיהוּ נְבִיעָא לְאִתְּזָנָא לְגִנְתָּא.
HONOUR THY FATHER AND THY MOTHER. R. Hiya connected this command with the words: “And a river went out of Eden to water the garden” (Gen. 2, 10). ‘The “river” he said, is the issue of the fountain which flows perennially and from whence the whole Garden of Eden is watered, and this issue1Tifereth. of the holy fountain is called AB-“Father”.’
רַבִּי אַבָּא אָמַר, עֵדֶן מַמָּשׁ אִקְרֵי אָב. מִשּׁוּם דְּהַאי עֵדֶן, מִשְׁתְּכַח מֵהַהוּא אֲתָר, דְּאִקְרֵי אַיִן. וּבְגִינִי כַּךְ, אִקְרֵי אָב. וְהָא אוּקִימְנָא, מֵאֲתָר דְּשָׁארֵי לְאִתְמַשְּׁכָא כֹּלָּא, אִקְרֵי אַתָּה, וְאִקְרֵי אָב. כְּמָה (עיין סוף הספר גי' מספר לבנת הספיר) דְּאַתְּ אָמַר, (ישעיהו ס״ג:ט״ז) כִּי אַתָּה אָבִינוּ.
R. Abba said that Eden itself1Hokhmah. is called Father-itself originating from the place called Ain (nought)-as we have laid down, that the place from which the Whole begins to take its being is designated both “Thou” and “Father”, as it says: “For thou art our father” (Isa. 63, 16).’
ר' אֶלְעָזָר אָמַר, כַּבֵּד אֶת אָבִיךָ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאֶת אִמֶּךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל. אֶת אָבִיךָ, אֶת דַּיְיקָא, לְאַכְלְלָא שְׁכִינְתָּא (דבר אחר עילאה). רַבִּי יְהוּדָה אָמַר, כַּבֵּד אֶת אָבִיךָ, סְתָם. וְאֶת אִמֶּךָ, סְתָם. דְּהָא כֹּלָּא הֲוָה בְּמִנְיָינָא. אֶת, לְרַבּוֹת כָּל מַה דִּלְעֵילָּא וְתַתָּא.
R. Eleazar applied the words “honour thy father” to the Holy One; “thy mother” to the Community of Israel; and the article eth to the Shekinah. R. Judah, however, held that, as “Father” and “Mother” in this commandment are not particularised, they include all aspects of the Divine, and the article eth between indicates all that is above and all that is below.
רַבִּי יוֹסִי אָמַר, הַאי דְּאָמַר רַבִּי אַבָּא, מֵאֲתָר דְּשָׁארֵי לְאִתְמַשְּׁכָא כֹּלָּא, אִקְרֵי אַתָּה, שַׁפִּיר. דְּהָא אוֹלִיפְנָא, הַהוּא דְּטָמִיר וְלָא אִית בֵּיהּ שֵׁירוּתָא, קָרֵינָן הוּא. מֵאֲתָר (ויקרא ב', ע"א וע"ב, ר"ץ ע"א) דְּשֵׁירוּתָא אִשְׁתְּכַח, קָרֵינָן אַתָּה. וְאִקְרֵי אָב. וְכֹלָּא חַד. בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא אָמֵן.
R. Jose referred to R. Abba’s remark that the sphere whence the “river” issues forth is called “Thou”, and confirmed it by reference to the dictum: “What is hidden and has no beginning is designated ‘He’; but the point where it begins to manifest itself is called ‘Thou’ and ‘Father’, and all are one.” Blessed be His name for ever and ever. Amen.
רַבִּי חִזְקִיָּה אָמַר, וַדַּאי כֹּלָּא חַד. כַּבֵּד אֶת אָבִיךָ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאֶת אִמֶּךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל. דְּהָא תְּנָן, אָמַר רַבִּי שִׁמְעוֹן, כְּתִיב (דברים י״ד:א׳) בָּנִים אַתֶּם לַיְיָ' אֱלהֵיכֶם, הַהוּא אֲתָר דְּאִקְרֵי בָּנִים. וּבְגִינֵי כַּךְ סְתִימָא דְּמִלָּה, כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ, לְאַכְלְלָא כֹּלָּא, דִּלְעֵילָּא וְתַתָּא. ר' יִצְחָק אָמַר, לְאַכְלְלָא בֵּיהּ רַבֵּיהּ, דְּהוּא אָעִיל לֵיהּ לְעָלְמָא דְּאָתֵי. אָמַר רַבִּי יְהוּדָה, בִּכְלָלָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי.
Said R. Hezekiah: ‘Verily, they are all one: “honour thy father”, namely the Holy One, blessed be He; “and thy mother”, the Community of Israel. Thus the commandment includes all, both that which is above and that which is below.’ According to R. Isaac, it also includes teachers of the Torah, for they are the means of leading men to eternal life. R. Judah, however, held this to be included in the command to honour the Holy One, blessed be He.
תָּאנָא, בְּהָנֵי חָמֵשׁ אֲמִירָן, כָּלִיל כֹּלָּא. בְּהָנֵי חָמֵשׁ אֲמִירָן, אִתְגְּלִיפוּ חָמֵשׁ אַחֲרָנִין, וַדַּאי חָמֵשׁ גּוֹ חָמֵשׁ. הָא כֵּיצַד. אָנֹכִי יְיָ' אֱלהֶיךָ, (פ"ד ע"ב) לָקֳבֵל לא תִּרְצַח. דְּתָנֵינָן, (אמר רבי יצחק אמר רבי יהודה) תְּרֵין אִלֵּין, בִּכְלָלָא חֲדָא אִתְּכְּלִילָן, דְּמַאן דְּקָטִיל, אַזְעִיר דְּמוּתָא וְצַלְמָא דְּמָארֵיהּ. דִּכְתִּיב, (בראשית ט׳:ו׳) כִּי בְּצֶלֶם אֱלהִים עָשָׂה אֶת הָאָדָם. וּכְתִיב (יחזקאל א׳:כ״ו) וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם.
We have a dictum that the first five commandments include by implication the other five as well: in other words, in the first five the second five are engraved, five within five. How? Take the first commandment: “I am the Lord thy God.” Does it not include the first of the second five? Indeed it does, for the murderer diminishes the likeness and image of his Master, man having been created “in the image of God”, and it is also written: “And upon the likeness of the throne was the likeness as the appearance of a man upon it” (Ezek. 1, 26).
אָמַר ר' חִיָּיא, כְּתִיב (בראשיתט) שֹׂפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ וְגו', (שפך דם האדם) מַאן דְּשָׁפִיךְ דָּמָא, כְּאִלּוּ אַזְעִיר דְּמוּתָא וְצַלְמָא דִּלְעֵילָּא, כְּלוֹמַר, לָא אַזְעַר דְּמוּתָא דָּא, אֶלָּא דְּמוּתָא אַחֲרָא, מַשְׁמַע דִּכְתִּיב שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ. בָּאָדָם עִלָּאָה, מָטֵי הַאי פְּגִימוּתָא, מֵהַהוּא דָּמָא דְּאוֹשִׁיד. מַאי טַעֲמָא. מִשּׁוּם כִּי בְּצֶלֶם אֱלהִים עָשָׂה אֶת הָאָדָם. וּבְגִין כָּךְ, הָא בְּהָא תַּלְיָא.
Said R. Hiya: ‘It is written: “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made he man” (Gen. 9, 6). He who sheds the blood of a fellow-man is thus considered as diminishing the Divine archetype of man as well. Thus the first commandment, “I am the Lord thy God”, contains the motive for the sixth, “Thou shalt not murder.”
לֹא יִהְיֶה לְךָ, לָקֳבֵל לֹא תִּנְאָף דָּא מְשַׁקֵּר בִּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּאִתְרְשִׁים בֵּיהּ בְּבַר נָשׁ. וּבְדָא, כַּמָּה וְכַמָּה חוֹבִין וְגַזְרִין וְעוֹנָשִׁין, תַּלְיָין. וּמַאן דִּמְשַׁקֵּר בְּהַאי, מְשַׁקֵּר בֵּיהּ בְּמַלְכָּא, דִּכְתִּיב, (הושע ה׳:ז׳) בַּיְיָ' בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ. וּכְתִיב לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם, וְהָא בְּהָא תַּלְיָא.
The second commandment, “Thou shalt have no other gods”, contains the motive for the seventh, “Thou shalt not commit adultery”; for the adulterer perfidiously lies against the Name of the Holy One which is impressed upon man, a sin comprising many other sins and entailing corresponding punishments. He who is unfaithful in this is unfaithful towards the King, as it is written: “They have dealt treacherously against the Lord, for they have begotten strange children” (Hos. 5, 7). One is the result of the other.
לֹא תִשָּׂא לָקֳבֵל לא תִגְנוֹב. וּכְתִיב (משלי כ״ט:כ״ד) חוֹלָק עִם גַּנָּב שׂוֹנֵא נַפְשׁוֹ אָלָּה יִשְׁמַע וְלֹא יַגִּיד. וַדַּאי הָא בְּהָא תַּלְיָא, דְּהָא גַּנָּבָא לְדָא אִזְדָּמַן, לְאוּמָאָה בְּשִׁקְרָא. מַאן דְּעָבִיד דָּא, עָבִיד דָּא.
The third commandment, “Thou shalt not take the name of the Lord thy God in vain”, corresponds to the eighth commandment, “Thou shalt not steal.” For a thief is certainly inclined to swear falsely, as it is written: “Whoso is partner with a thief hateth his own soul, he heareth cursing and tells it not” (Prov. 29, 24).
זָכוֹר אֶת יוֹם הַשַּׁבָּת, לָקֳבֵל לא תַעֲנְה בְרֵעֲךָ עֵד שָׁקֶר. דְּאָמַר ר' יוֹסִי, שַׁבָּת סַהֲדוּתָא אִקְרֵי. וּבָעֵי בַּר נָשׁ לְסַהֲדָא עַל הָא דִּכְתִּיב כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ' וְגוֹ'. וְשַׁבָּת כְּלָלָא (נ"א סהדותא) דְּכֹלָּא. וְאָמַר ר' יוֹסִי, מַאי דִּכְתִּיב, (מיכה ז׳:כ׳) תִּתֵּן אֱמֶת לְיַעֲקֹב, כְּמָה דְּאַתְּ אָמַר (שמות ל״א:ט״ז) וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, וּמַאן דְּאַסְהִיד שִׁקְרָא, מְשַׁקֵּר בְּשַׁבָּת, דְּהִיא סַהֲדוּתָא דִּקְשׁוֹט, וּמַאן דִּמְשַׁקֵּר בְּשַׁבָּת, מְשַׁקֵּר בְּאוֹרַיְיתָא כֻּלָּא. וּבְּגִין כָּךְ, הָא בְּהָא תַּלְיָא.
The fourth commandment, “Remember the sabbath day”, corresponds to the ninth, “Thou shalt not bear false witness against thy neighbour”; for, as R. Jose said, the Sabbath is called a witness to God’s creative activity, and man is required to testify to the fact that “in six days the Lord made heaven and earth, etc.” Hence R. Jose said: ‘God has “given truth to Jacob” (Micah 7, 20) in requiring Israel to keep the Sabbath; and he who bears false witness against his neighbour lies against the Sabbath-the witness of truth; and he who lies against the Sabbath lies against the whole Torah.
כַּבֵּד אֶת אָבִיךָ, לָקֳבֵל לא תַחְמֹד אֵשֶׁת רֵעֶךָ. וְאָמַר ר' יִצְחָק, כַּבֵּד אֶת אָבִיךָ, אָבִיךָ מַמָּשׁ. דְּהָא מַאן דְּחָמִיד אִתְּתָא, וְאוֹלִיד בַּר, הַהוּא בַּר אוֹקִיר לְאַחֲרָא, דְּלָא אֲבוּי. וּכְתִיב כַּבֵּד אֶת אָבִיךָ וְגוֹ', לא תַחְמֹד בֵּית רֵעֶךָ, שָׂדֵהוּ. וּכְתִיב הָכָא, עַל הָאֲדָמָה אֲשֶׁר יְיָ' אֱלהֶיךָ נוֹתֵן לָךְ. הַהוּא דְּיָהַב לָךְ, יְהֵא דִּילָךְ, וְלֹא תַחְמֹד אַחֲרָא. וַדַּאי הָא בְּהָא תַּלְיָא.
The fifth commandment, “Honour thy father and thy mother”, implies also the tenth, “Thou shalt not covet thy neighbour’s wife”; for whosoever has a son born in adultery is “honoured” by him on false pretences. Further, it is written in the fifth commandment “that thy days may be long upon the land which the Lord thy God giveth thee”, as much as to say, “what He gives thee is thine-but covet not what is not thine”. Thus the first five commandments imply the second five.
וְאִלֵּין חָמֵשׁ קַדְמָאֵי, כְּלִילָן חָמֵשׁ אַחֲרָנִין. וּבְגִינֵי כַּךְ, (דברים לג) מִימִינוֹ אֵשׁ דָּת לָמוֹ. דְּכֹלָּא אִתְעָבִיד יְמִינָא. וְעַל דָּא, בַּחֲמִשָּׁה קָלִין אוֹרַיְיתָא אִתְיְיהִיבַת. אָמַר ר' יְהוּדָה, כֻּלְּהוּ הֲווֹ חָמֵשׁ גּוֹ חָמֵשׁ. לָקֳבְלֵיהוֹן חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה.
Therefore: “From his right hand went a fiery law to them” (Deut. 33, 2); for all was included in the five fingers of the Right Hand. Therefore also was the Torah proclaimed in five voices, corresponding to the five Books of the Torah.’
תָּאנֵי ר' אֶלְעָזָר, בְּאִלֵּין עֶשֶׂר אֲמִירָן, אִתְגְּלִיפוּ כָּל פִּקּוּדֵי אוֹרַיְיתָא, גְּזִירִין וְעוֹנָשִׁין. דַּכְיָא וּמְסַאֲבָא. עַנְפִין וְשָׁרָשִׁין. אִילָנִין וּנְטִיעִין. שְׁמַיָּא וְאַרְעָא. יַמָּא וּתְהוֹמֵי. דְּהָא אוֹרַיְיתָא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוִי, מַה שְּׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלִיף בְּעֶשֶׂר אֲמִירָן, אוּף אוֹרַיְיתָא אִתְגְּלִיפָא בְּעֶשֶׂר אֲמִירָן. אִלֵּין עֶשֶׂר אֲמִירָן אִינּוּן שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא. וְאוֹרַיְיתָא כֹּלָּא שְׁמָא חַד הֲוֵי, שְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ.
R. Eleazar taught that in the Ten Words (Decalogue) all the other commandments were engraved, with all decrees and punishments, all laws concerning purity and impurity, all the branches and roots, all the trees and plants, heaven and earth, seas and oceans-in fact, all things. For the Torah is the Name of the Holy One, blessed be He. As the Name of the Holy One is engraved in the Ten Words (creative utterances) of Creation, so is the whole Torah engraved in the Ten Words (Decalogue), and these Ten Words are the Name of the Holy One, and the whole Torah is thus one Name, the Holy Name of God Himself.
זַכָּאָה חוּלָקֵיהּ, דְּמַאן דְּזָכֵי בָּהּ. מַאן דְּזָכֵי בְּאוֹרַיְיתָא, זָכֵי בִּשְׁמָא קַדִּישָׁא. (דקודשא בריך הוא ממש) ר' יוֹסִי אָמַר, בְּקוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ זָכֵי, (ס"א וכנסת ישראל) דְּהָא הוּא וּשְׁמֵיהּ חַד הוּא, בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין אָמֵן.
Blessed is he who is worthy of her, the Torah, for he will be worthy of the Holy Name. Said R. Jose: ‘This means that he will be worthy of the Holy One Himself, as He and His Name are one. Blessed be His Name for ever and ever. Amen.’