So begin the Aseres HaDibros, Ten Commandments. They are divided into two categories: mitzvos bein adam laMakom, mitzvos (that address the laws) between man and G-d; and mitzvos bein adam l’chaveiro, mitzvos (that address relationships) between man and his fellow man. The first five mitzvos are bein adam laMakom, while the second five mitzvos are bein adam l’chaveiro. Horav S. R. Hirsch, zl, comments concerning the sequence of the Dibros. The first five mitzvos begin with a demand that focuses on an intellectual appreciation and acknowledgement of the Creator. The Torah, however, does not suffice with mere spirit. It also requires activity, such as remembering Shabbos and honoring one’s parents. Thus, it goes from the conceptual to the practical – thought to concretized activity. Mitzvos between man and G-d must climax in positive/specific actions. Otherwise, we fail to actualize the underlying meaning of these mitzvos. It is not enough to have a cognitive relationship with Hashem. We must demonstrate our commitment to Him via behavior. Faith without action is incomplete, since it is through our actions that we demonstrate our true commitment to our beliefs, thus deepening our relationship with Hashem.
The second half of the Aseres HaDibros begins with Lo sirtzach, “Do not murder,” and concludes with Lo sachmod, “Do not covet.” The social laws, bein adam l’chaveiro, begin with a demand for fulfilling the letter of the law by controlling our actions: do not murder; do not commit adultery; do not steal; do not bear false testimony. They do not, however, end with the letter of the law, but with Lo sachmod – a demand for spirit and feeling.
The lesson we must derive from here is that a symbiotic relationship between the letter and the spirit of the law must exist. Religion which honors G-d merely in spirit is of no value. If the idea of G-d does not evince practical application in the context of our actions and senses; if it is not reflected in our social interactions and family life, it is not Heavenly-mandated. Our actions must, likewise, demonstrate that we are bound by religion and that our honoring Hashem is genuine. On the other hand, all social virtue which is focused on social acceptability and aims to be considered righteous and trustworthy in the eyes of man, but eschews inner fidelity and does not depend upon/coalesce with the pure inner conscience which only G-d sees, is flawed.
In summation, all spirit of the law must be predicated upon and developed into the letter of the law – into practical action – not merely theoretical faith. Likewise, all letters, all activity, must find their source in the spirit. Thus, the inspiration that hovers over Hashem’s Torah fuses the two tablets (bein adam laMakom and bein adam l’chaveiro), the religious and social aspects of Jewish life, into an inseparable whole
