Aseres HaDibros - The God Gene

A fundamental idea to understand the function of the Aseres Hadibros.

Mid Journey - 71b553e6-0767-407c-be41-daa3f54e0d99

In one of the most monumental events in Jewish history, the Bnei Yisrael received the Torah on Har Sinai. This was literally an awe-inducing event. The climax of this was Hashem speaking out the Aseres HaDibros to Moshe and the Bnei Yisrael. The Meforshim teach us that in fact all 613 mitzvos were given at Sinai, and we can derive all the other mitzvos from these ten.¹

Let’s delve into this idea a bit deeper to bring out a fundamental idea in understanding the function of the Aseres Hadibros.

The Zohar teaches us that Hashem looked at the Torah and used it as a blueprint to create the world.² The Nefesh Hachaim goes on to explain that Hashem continues to use the Torah to continually enhance and perfect the world, bit by bit.

Hashem took the Torah and gave it to us, the Bnei Yisrael, as a gift.  With this gift comes the ability to interpret and understand the written Torah (Torah She'beksav) and the oral Torah (Torah she’baal peh), and thereby contribute to the blueprint of Creation.

In Rabbi Akiva Tatz's book "Worldmask", he explains that the words of the Torah serve as the medium for Creation, and that grasping them correctly gives us a proper understanding of the elements of Creation. 

The Torah informs every action and represents the essence of what is being expressed. The Torah reflects unlimited depths in the world and provides a connection between the physical and spiritual realms, like a spark of an infinite flame.

Rabbi Tatz also writes that the Torah is not just a blueprint, but actually functions as a genetic code that carries out the construction of the world. The words of the Torah are Hashem's words, however, these are not mere words, they serve as the means and mechanism of Creation.  On Har Sinai, Hashem gave us access to this genetic code, enabling us to understand the depths of Creation.

Every time we recite the words of the Torah, we expand Creation. When we study and work to understand the Torah, we are expressing the genetic code that was set by Hashem. We are given the privilege of contributing to the Creation by bringing these holy words to its potential and to life. 

Rav Reuven Sasson explains that what we received on Har Sinai may not have been the complete Torah as we know it today, or as our descendants will know it in their day. What we received was the energy to unfold the Torah and reveal further the Creation and development of the world inherent within it.³

Just as the genetic makeup of the human body has produced many different types of people, so too the genetic makeup of the Torah produces different ways of understanding the Torah, but it all comes from the same initial blueprint. 

My father, Rabbi Yaacov Haber, explains that when we stood at Har Sinai and said Naaseh V’Nishma, we accepted and obligated ourselves for all generations to come. We accepted the obligation of Torah in whichever way it will manifest itself, even if we may not know how at this time.⁴ 

As a nation, we are a nation of leaders, each of us leading in our own way to bring out the full potential and expansiveness of Creation through the gift of the Torah. May we merit to continue to bring forth all the brachos inherent in the Torah. 

להגדיל תורה ולהאדירה 

1. The Baal Haturim (Shemos 20;17) teaches us that all 613 mitzvos are included in the Aseres Hadibros. He explains that there are 620 letters that make up the Aseres Hadibros, which correspond to the 613 mitzvahs plus the seven mitzvos Bnei Noach. (The Shelah, Shaar HaOsios, Os Beis says the seven extra are for 7 mitzvos of the Rabbanan. Midrash Rabba Bamibar 13;15 says it refers to the 7 days of creation.)
See also: Rashi - Shemos, 24;12; Ibn Ezra - Shemos, 20;2

2. Zohar, Terumah

3. This idea is expressed in B’or Ponecha on Yisro by Rav Reuven Sasson where he masterfully constructs this explanation based on the words of the Admor HaZaken (Torah Ohr, Yisro, Zachor Es Yom HaShabbos) and explained by Rebbe Nachaman (Likutei Moharan Kama, Torah 34). This idea is also expressed by the Ramchal (Daas Tevunos 2 pg. 22; see also Sief 158 and Klalim Rishonim Klal 30)

4.  Based on Shu’t Rivash 399