In most congregations, it is customary to stand when the Ten Commandments are read. We also stand during the reading of the Song at the Sea (Shirat Hayam – Exodus 15:1-19), but the custom to do so during the reading of the Ten Commandments inspired much debate.
During the Temple period the Ten Commandments were read daily in the Temple (Mishnah Tamid 5,1) and as Rabbi Ovadia of Bertinoro explains: “Since they are the essence of the Torah; and it would have been proper to read them each day, everywhere, but (this reading) was eliminated because of the claims of the heretics who said that they alone were given at Sinai and not the remainder of the Torah”. In Berachot 12a Rashi explains ‘heretics’ to mean ‘gentiles’. Rabbi Simchah of Vitry adds, “So that the disciples (of Jesus) would not say the remainder of the Torah is untrue” (Machzor Vitri, p.12). In contrast to Christian belief which believes that the Ten Commandments alone were given at Sinai, and in order to emphasize that the entire Torah was given at Sinai, we do not single out one portion of the Torah to read in the prayers.
Professor Eliezer Bashan explains that the question of the daily recitation of the Ten Commandments arose again in Babylonia during the Gaonic period and also in Spain, where there was an initiative to re-instate their public reading. The Rashba (Rabbi Shlomo Ben Aderet) prohibits reciting the Ten Commandments, as did later halachic authorities (Rabbi Moshe Isserles, Shulchan Aruch Orach Chayim, 1,5; Be’er Hetev and Mishnah Berurah: “because of the heretics of Israel who would say – only this is the Torah”). Rising for the reading of the Ten Commandments first appears, to the best of our knowledge, in a responsum of Maimonides which relates a dispute over this issue. Maimonides states: …”That which the late rabbi instituted, to sit, is proper and his proofs are correct… and there is nothing to add to them. And it would be proper to do this in every place where they are accustomed to stand; one should prevent them from doing so because of the possible damage to belief, as some people may imagine that there are various levels of Torah and that only some parts are exalted, and that is a very bad thing…” But despite Maimonides’ unequivocal answer, popular custom prevailed and people continued to stand during the reading of the Ten Commandments. For example, Rabbi Shmuel Abohav ( 1610 – 1694) was asked by the community in Reggio di Calabria, Italy, if it is correct to observe the custom of standing during the reading of the Ten Commandments. In his reply he states: “We rule to observe this custom which has spread over most of the congregations of Israel” . He justifies standing as an expression of honor and reverence, “As if we were welcoming the Holy Presence(Shechina) on this great and awesome occasion(of Matan Torah). In his opinion “there no longer exists the fear that the claims of heretics would affect believers the sons of believers”. In other words, past objections to standing were no longer relevant. He sums up: “Wherever this custom is observed let people cling to the customs of their fathers since their intention is for the sake of Heaven” (D’var Shmuel, Venice, 1702).
Prepared by: Devorah Abenhaim
