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Ed Metzler
omitted as post-Mosaical, because it is
not pre-
ceded by the Yod of
ANKI "I".46) The
style
of
legal or military commands, which must
be as
short as possible, is violated
by the subsequent
motive clauses, that were
not part of the law text,
but partially
divergent commentaries
annexed
to it.47)
The last commandment was
restored
in its original wording by
eliminating the enumera-
tive commentary
defining the legal concept of
BIT (read
Bayit, short Bet "house").48)
末末末末末末末末
46) The juridical interpretation of this
commandment is
probably connected with
Lo Tissa Shema (Exodus
23, 1), and
meant originally "Thou shalt
not raise a hearing of thy supreme
judge in vain" (contempt of
court), since the pentateuch uses
this
word for a judicial
hearing (Deuteronomy 1, 16), and the
word
Shem "name" is derived
from the verb "to hear".
After
the death of the
republic, and the burial of
its constitution
(cf. Note 31
supra) theology interpreted the
first three words
of the first
stone tablet as saying "I
am YaHUH thy God",
causing the
speaking stone and his companion in
the box to be
worshipped in the
Holy of Holies of the
First Temple, which
was to become
their grave, see TORAH OF
THE ALPHABET
(N. 1) pp. 18 and
49; and Raphael Patai, The
Hebrew Goddess,
(1967) pp. 135 and
136. Thus, the theological interpretation
of
the Ten Commandments
idolizes the very
same stone that
prohibits
idol worship.
47) The word Mitzwotai "my
commandments" (see above Note 18) is followed
by short commands, while the legislator's
will
or motives are a typical subject
for commentaries.
48) Cf. TORAH OF THE ALPHABET
(N. 1) p. 109. This
enumeration,
reminiscent of the res
mancipi in Roman Law,
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