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Minhag

Aseret Hadiberot

‘Aseret HaDiberot – The Ten Commandments

It is the minhag of all Jews from North Africa, as well as Ashkenazim, to stand up during the reading of the ‘Aseret HaDiberot (the
Ten Commandments) on Shabu’ot, Shabat Yitro, and Shabat VaEthanan,
to commemorate the time when Yisrael stood at Har Sinai as if we are once again
welcoming the face of the Shekhina (Divine Presence) and accepting the
Tora.[1]

However, Rambam[2] writes not to stand for
the ‘aseret hadiberot because the heretics will claim, “we only
attribute importance to these ten misvot as they are the only ones that are
true; the rest of the Tora is not true,” has veshalom. 

The reason
we continue to follow this minhag, is because the heretics at the time
of Rambam were much different then the heretics of today as heretics of today
do not make such claims.[3] Ribi Shalom Messas[4] is also of this opinion
and explains further that whether we were to remain seated or we stood during
the ‘aseret hadiberot it would not change the perception of the
heretics; either way they would find ways to deny the Tora. Also, it is clear
that since we continue to read the remainder of the parasha – and not solely
the ‘aseret hadiberot – there is no reason to worry about such claims.[5] Ribi Yehuda ‘Ayash of
Algeria is also of this opinion and writes that the claims of the heretics
could only persuade an ignoramus of nowadays using such logic.[6] Furthermore, Maran HaHida[7] explains that since we
make berakhot before and after each ‘aliya latora – and not just
the ‘aliya of the ‘aseret hadiberot – we have no worry that
heretics will make a claim that the rest of the Tora is untrue.

Maran HaHida[8] cautions us, however, to
stand from the beginning of the ‘aliya in order to show that we stand for other
pesuqim as well. He also adds that it is very important that if the
majority of the congregation is standing, one is NOT allowed to sit, as this
illustrates a belittlement of the ‘Aseret HaDiberot, G-d forbid.
Nonetheless, the majority of Moroccan posqim write that the common
minhag is to stand only upon reaching the ‘Aseret HaDiberot for we are
not concerned about the claims of the heretics at all.[9]

It was the tradition to gather women together and read them these Ten
Commandments, in Arabic “ ‘Asr Klmat,” along with its explanation
according to Hazal.[10]

Certain parts of the parasha are read in a special tune, among them the ‘Aseret
HaDiberot and the Shirat HaYam in order to ascribe special
importance to these sections of the Tora as they speak about the high spiritual
level of Bené Yisrael and not, has veshalom, to say that
they are more important than the rest of the Tora.[11]

 

[1] As the Tora says “they were standing at a
distance.” This minhag is cited by Dibré Shalom VeEmet (Heleq
2, p.72). Sefer Mamlekhet Kohanim records that this was also the minhag
in Djerba and mainland Tunisia, Noheg BeHokhma p.143, QS”A Toledano
(Siman 442:9), Yehavé Da’at Hazan (Heleq 3, O”H,
Siman 13), Maté Yehuda ‘Ayash (Siman 1:6), Dabar Shemuel
by Ribi Shemuel Abuhab (Siman 276), Kapé Aharon (Siman 39), and Sedé Hemed
(Kelalé HaPosqim, Siman 5:14). In Shemesh Umaghen (Heleq 1, O”H,
Siman 57, p.130) Ribi Shalom Messas solidifies our custom to stand based on the
fact that today we do not have the same type of heretics that they had in the
times of Hazal and because of whom this minhag was spoken out fiercely against.
Maran HaHida (LeDavid Emet Siman 7:5) further says that one should
stand in order to stir feelings of fear and trepidation as were felt at Har
Sinai.

Those who speak out against this practice do so because to a foreigner it might
seem as if the ‘Aseret HaDiberot are more important than the rest of the
Tora. This gives reason for the heretics to believe that only the ‘Aseret
HaDiberot were given at Har Sinai and not the rest of the Tora which
is not the truth, has veshalom.
 

[2] In his handwritten responsa that was compiled
along with approximately 367 other responses in 1934. (Siman 46).
 

[3] Ribi Moshé Feinstein’s response, Igerot Moshé
(Heleq 4, O”H Siman 22).
 

[4] Shemesh Umaghen (Heleq 1, O”H
Siman 57 p.130-1) and (Heleq 3, O”H Siman 55:3).
 

[5] Maghen Abot (Siman 1, p.53-4): Diné
Hashqamat HaBoqer.
 

[6] Maté Yehuda (Siman 1:6).
 

[7] LeDavid Emet (Siman 7:5).
 

[8] Toub ‘Ayin (Siman 11).
 

[9] Ribi Yehuda ‘Ayash of Algeria (Maté Yehuda
Siman 1:6), Ribi Yishaq Hazan (Yehavé Da’at, Heleq
3, Siman 13), Ribi Yosef Messas in Osar HaMikhtabim (Heleq
3, §1859), and HaMalakh Refael Berdugo as quoted by the QS”A of Ribi
Refael Barukh Toledano (p.174), all say that the common minhag is to
stand only once we reach the ‘Aseret HaDiberot. This is also the minhag
of Tunisia (Mamlekhet Kohanim) and Libya (Netibot HaMa’arab,
Shabu’ot §12).
 

[10] This is to make the Tora more pleasant to them,
and with this they should be more helpful to their husbands in facilitating
their Tora learning. See Nahagu Ha’Am (Shabu’ot §5, p.57) as the
source and for the lyrics in Arabic.
 

[11] See Noheg BeHokhma (p.145 §13).

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תשובה: הנה לכאורה יש לדון בזה מצד שמכשיר האינטרקום דומה מצד פעולתו למכשיר הרם קול שכבר אסרוהו כל גאוני הדורות האחרונים מכמה סיבות, ומהם, מפני שמכשיר הרם קול הוא כלי המיוחד להשמעת קול, שאסור מדרבנן להשתמש בו ביום השבת. וכן האריך בזה מרן הרב זצ"ל בספר יביע אומר (ח"א סי' יט) לאסור השימוש ברמקול בשבת מכמה טעמים.

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