And God Spoke These Words: An Interview with Author Rabbi Rifat Sonsino

[Originally posted on ReformJudaism.org]

Throughout his long and distinguished career, Rabbi Rifat Sonsino, PhD, has helped thousands of readers find God, and uncovered the truths and legends behind the foundational myths of Judaism. In his newest book, he explores one of the best known – and least understood – texts in the Bible: the Ten Commandments.

The Ten Commandments loom large as ethical and moral guideposts in the Western world. The Bible recounts how, after the Exodus from Egypt, the Children of Israel proceeded to Mount Sinai in the desert. Moses ascended the mountain to meet God, who gave him the Ten Commandments, which were written on two tablets to be delivered to the Children of Israel.

These statutes have informed much of Judaism and Christianity over the past two thousand years, and stand at the center of many modern legal and political debates. However, attention to the remarkable and well-established influence of these words often glosses over the actual text and context of the biblical sources themselves.

In And God Spoke These Words: The Ten Commandments and Contemporary Ethics, Rabbi Sonsino draws on commentators from Maimonides to Mel Brooks to explore how the Ten Commandments have been interpreted – and misinterpreted – for generations. He examines the religious and legal texts of the Israelites' neighbors in the Ancient Near East, surveys centuries of Rabbinic commentary, and engages with contemporary secular and Jewish thought. Sonsino's thorough contextualization and discussion of the Decalogue provide the reader with an understanding of where these iconic commands originate, how they have been understood by Jews throughout the ages, and what moral direction they can still provide in the 21st century.

Stephen Becker, director of sales and marketing at URJ Books and Music, sat down with Rabbi Sonsino to discuss this fascinating new book.

URJ Books and Music: Why did you write this book?
Rabbi Rifat Sonsino: I wrote this book because I became aware of the fact that many people have the wrong information about this famous text. For example, many people think that the Decalogue contains the so-called Golden Rule, "treat others as you want to be treated." In reality, the Golden Rule is based on a saying attributed to Rabbi Hillel who lived in the 1st century C.E. and it is not found in the list of the Ten Commandments.

Secondly, I wrote the book because I realized that many people project onto the text their own religious views. For example, those who oppose abortion and pacifists who are against war at all cost argue that the Ten Commandments says, "Do not kill." A linguistic study indicates that this law can easily be translated as "You shall not murder," implying premeditation, changing the scope of the commandment. We simply do not know how the original norm was understood in biblical times. The Bible knows of the death penalty and is not against wars. So, "You shall not kill," is not likely to be the original intention.

Finally, I wanted to provide a modern interpretation of the Decalogue, especially stressing its relevance in contemporary ethical situations. For example, in reviewing the norm against stealing, I discuss not only stealing property, but also kidnapping, encroachment, unfair competition, identity theft, copyright issues, Ponzi schemes, and so on.

URJBAM: What is the relevance of the Ten Commandments now?
RRS: The Decalogue contains certain basic legal and moral norms that are found at the foundation not only of Judaism but also of Western civilization. For many people the Decalogue simply stands for law and order. It represents our high religious standards. That is why so many judges and religious leaders want to display them in the courts of law.

URJBAM: How can this book be used in class?
RRS: I would suggest that students first share their personal information about the Ten Commandments, and then, by studying my text, try to figure out how each one of them can be applied today. I would also suggest that at the end of the sessions, students should attempt to come out with their own set of ten commandments that are reflective of modern life.

URJBAM: Why call it "Ten Words," and not "Ten Commandments"?
RRS: The Hebrew text does not refer to the Decalogue as "ten commandments," but only as "ten words." This is also the meaning of the word "Decalogue." In Greek, this means, "ten words." These "words" become "commandments" when they are internalized and attributed to the divine. How these ten norms were revealed is a mystery. We do not have a clear picture of it in the Bible. We are dealing here with a fundamental myth. Obviously, to become effective, each of the ten words needs to be elevated from the level of "legislation" on the books to the level of "commandments," when a person feels that these norms have fundamental value and are addressed to every person.

Rabbi Rifat Sonsino, PhD, is rabbi emeritus of Temple Beth Shalom in Needham, Massachusetts, and adjunct professor of theology at Boston College. Born in Turkey, he received his law degree from the University of Istanbul, his rabbinic ordination from the Hebrew Union College-Jewish Institute of Religion, and his doctorate in Bible and Ancient and Near Eastern Studies from the University of Pennsylvania. Rabbi Sonsino is the author of numerous books, articles, and blog posts.

Getting to the Heart of Yom Kippur by Rabbi Vicki Tuckman

Ed. Note: This cross-post comes from the URJ's email series entitled "Ten Minutes of Torah". The email comes daily and provides a one-page e-mail on a topic of Jewish interest. To sign up for the daily email, visit the URJ's web page.

Rabbi Tuckman has given TBS permission to repost her email on a new ritual her family has created for Yom Kippur on our blog. Rabbi Tuckman is Assistant Director / Director of Jewish Life for the URJ's Camp Harlam. You can read more about Rabbi Tuckman on Camp Harlam's web page.

Last year I introduced a new ritual into my family’s observance of Yom Kippur. I was determined to observe this most holy of days in a meaningful and active way. Yom Kippur is a long and challenging day, even for the seasoned Jew who spends the month of Elul and the “days of awe” in preparation. The normative Yom Kippur rituals (i.e. fasting, prayer, personal and communal atonement) are not necessarily engaging or developmentally-appropriate for children or pre-teens. Even teenagers (and adults) can be overwhelmed by the length of services and miss the point of fasting if they do not understand the true intent.

With that said, there is no doubt that the message and teachings of Yom Kippur are appropriate for all. All people – from preschool on up – ought to be practicing reflection, atonement and forgiveness. At each stage of our lives we can and should seek to fulfill the sacred duties of this day.

Rabbi Gunther Plaut writes the following about “The Day of Atonement” in his Torah commentary:

It is impossible to exaggerate the importance of Yom Kippur in the life of the Jewish People. Even the religiously indifferent respond to its call and crowd the synagogues...It speaks to each human being and seeks to bring each person into harmony with others and with God. (The Torah: A Modern Commentary, page 858)

Rabbi Plaut goes on to explain that when reading the original Torah text from chapter 16 in the Book of Leviticus, with follow-up passages in chapter 23, we learn about an animal sacrifice system meant to connect humankind to God. In biblical times Yom Kippur was observed as a well-choreographed ceremony by those highest in power, with the Israelite people primarily observing the day as “passive spectators.” The modern Jew, however, is left searching for a more inspiring message and not a discussion regarding “a complicated sacrificial service performed by the High Priest.” (Plaut, page 858)

It was for this reason that a different Torah passage was chosen by the leaders of the Reform Movement; one that would fulfill the ultimate charge of the day - that being a sacred call for each person to take responsibility for one’s words, actions and behaviors. In Deuteronomy each and every member of the community is called forth. No one is exempt from standing before God and our fellow peers in judgment, as well as forgiveness.

“You stand this day, all of you, before Adonai your God – your tribal heads, your elders and your officials, all the men of Israel, your children, your wives, even the stranger within your camp, from the woodchopper to the waterdrawer – to enter into the covenant of Adonai your God.” (Deuteronomy. 29:9-11)

This article began with a reference to a “new ritual” that I started with my family this year, cognizant of a Yom Kippur teaching I wish my own children to imbibe. After a beautiful morning t’filah at our synagogue, we ended our day not in front of the Aron HaKodesh for Neilah, but simply the 5 of us standing in a circle in the woods near our house. With an ode towards the tashlich ceremony of Rosh Hashanah, we stood by a pond and read parts of the Neilah liturgy. Even though our prayers told us the “gates of Heaven were closing” - we discussed the importance of keeping our hearts open. Open to growth, open to forgiveness, and open to change. And whether one is 6 or 60 – living in ancient Jerusalem or modern America – this message has remained constant since our ancient words were eternalized in our Torah. As we will read on the morning of Yom Kippur in Reform synagogues in North America and around the world:

“This Instruction… is not too baffling, nor is it beyond reach. It is not in the heavens, neither is it beyond the sea… No, the thing is very close to you, in your mouth and in your heart, to observe it.” (Deuteronomy 30:11-14)