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The number ten is more than a number in Jewish tradition—it’s a framework for transformation. From the Ten Commandments shaping morality to the Ten Plagues demonstrating Divine justice, “ten” reveals timeless lessons on faith, growth, and connection.
Jewish sacred texts frequently highlight the number “ten”, prompting extensive interpretations by scholars who explore its significance, especially in the context of religious rituals. This discussion aims to briefly address a selection of these instances, focusing on the most significant ones.
Instances of “Ten”
Pivotal transitions
The number “ten” represents a pivotal threshold—marking the transition from single-digit to double-digit numbers. When multiplied by powers of ten and stripped of zeros, it reverts to one, symbolizing a shared essence across 1, 10, 100, and 1000. In Jewish religious texts, numbers, especially “ten”, carry a unique sanctity and occupy a deeply revered position.
In the Torah
In the Torah, specifically in the first parasha of the Book of Bereshit (Genesis), it is explicitly stated that God created the universe through ten utterances. Additionally, in another parasha within the same book, it is mentioned that following the exodus of the Israelites from Egypt, God first revealed His presence and existence through the Ten Commandments.
Ten Sefirot
In the Book of Zohar, the number of Divine attributes or spiritual energies is enumerated as ten, and detailed explanations about them are provided within the framework of the sefirot. Kabbalists believe that the creation and perfection of the world were accomplished through the sefirot. They assert that humanity’s attainment of sanctity and ultimate perfection is only possible through engagement with and progression through these ten sefirot or Divine energies
The Ten Utterances (Commandments)
The Ten Commandments form the cornerstone of monotheistic traditions, carrying profound influence across the world. They serve as both a foundational code of law and a bridge between the Creator and His creations, elevating their role to a uniquely sacred and timeless status.
The Ten Commandments embody a Divine and transformative moral covenant, reshaping conventional thought and dismantling outdated social structures. The first principle calls for recognizing God from a uniquely profound perspective. Known as the “Covenant of Sinai” (B’rit Sinai), the Ten Utterances symbolize two core principles, divided into five commandments each, inscribed on two tablets to reflect balance and unity.
The first principle, outlined in the first five commandments on the first tablet, defines the relationship between the Creator and His creations. The second principle, recorded on the second tablet, governs the relationship between human beings, as reflected in commandments six through ten.
The Ten Commandments serve as a foundation for a vast framework of laws, their significance underscored by the extensive elaboration they receive in the Torah, particularly in the books of Shemot (Exodus) and Devarim (Deuteronomy). Together, they form a comprehensive guide to both Divine connection and human interaction.
Torah commentators believe that reflecting upon the Ten Commandments allows for the echo of Divine words, thereby making the manifestation of divinity in the earthly realm tangible and accessible through the Torah.
The Ten Commandments
The Ten Divine Utterances (Commandments) are as follows (Book of Shemot, Chapter 20):
I am the Lord, your God, Who took you out of the land of Egypt, out of the house of bondage.
You shall not have the gods of others in My presence.
You shall not make for yourself a graven image or any likeness which is in the heavens above, which is on the earth below, or which is in the water beneath the earth.
You shall neither prostrate yourself before them nor worship them, for I, the Lord, your God, am a zealous God, Who visits the iniquity of the fathers upon the sons, upon the third and the fourth generation of those who hate Me,
You shall not take the name of the Lord, your God, in vain, for the Lord will not hold blameless anyone who takes His name in vain.
Remember the Sabbath day to sanctify it.
Six days may you work and perform all your labor,
but the seventh day is a Sabbath to the Lord, your God; you shall perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your beast, nor your stranger who is in your cities.
Honor your father and your mother, in order that your days be lengthened on the land that the Lord, your God, is giving you.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, his manservant, his maidservant, his ox, his donkey, or whatever belongs to your neighbor.
The Tenth of Nisan
This is described in the Book of Shemot, Parashat Bo, Chapter 12, as follows:
1 The Lord spoke to Moses and to Aaron in the land of Egypt, saying,
2 This month shall be to you the head of the months; to you it shall be the first of the months of the year.
3 Speak to the entire community of Israel, saying, “On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household.
6 And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon.
7 And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it.
8 And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it.
22 And you shall take a bunch of hyssop and immerse [it] in the blood that is in the basin, and you shall extend to the lintel and to the two doorposts the blood that is in the basin, and you shall not go out, any man from the entrance of his house until morning.
23 The Lord will pass to smite the Egyptians, and He will see the blood on the lintel and on the two doorposts, and the Lord will pass over the entrance, and He will not permit the destroyer to enter your houses to smite [you].
The Ten Days of Repentance (Teshuva)
The ten days between Rosh Hashanah (the Jewish New Year) and Yom Kippur, known as the Days of Repentance, carry profound spiritual significance. Falling within the days of Selichot (prayers for forgiveness), each individual must reflect on their actions, seek life’s truths, and commit to a path of spiritual and moral renewal.
The Jewish prophets likened the shofar’s sound—a ram’s horn blown on Rosh Hashanah—to a wake-up call. It serves as a moment of awakening, discipline, and self-assessment, because the shofar’s blast marks the start of this transformative journey. Additionally, these ten days are a time to focus on fostering authenticity and enhancing the quality of human life.
In ancient times, all slaves were set free on the tenth day of Tishrei.
The Ten Divine Plagues
Pharoah’s denial
The Book of Shemot (Exodus), Parashat Va’era, mentions that when Moses confronted Pharaoh to demand the freedom of the Children of Israel (B’nei Yisrael), Pharaoh defied him. He had already denied God’s existence and Divine authority. In his defiance, Pharaoh intensified the Israelites’ suffering by withholding the straw essential for brickmaking, enforcing even harsher labor conditions.
God’s promise
In response, God assured Moses of His unwavering support, commanding him to speak to the Israelites in His great and holy name. Moses was to convey God’s promise of deliverance, assuring them that His omnipotent power would free them from slavery. God also declared His intention to reveal His great name to other nations, establish the Israelites as His chosen people, and lead them to their promised land.
The ten plagues
Soon after, ten Divine plagues descended upon Egypt, demonstrating God’s miraculous power to Pharaoh and his court. These plagues unfolded over ten months, with one plague striking each month. The tenth and final plague—the death of the firstborns—stood apart in both its execution and its purpose. While the earlier plagues were designed to awaken the Egyptians to God’s existence and omnipotence, encouraging them to recognize and believe in Him, the final plague served as a decisive act of punishment.
The Plague of the Firstborn vividly illustrated the dual nature of Divine power. It revealed God’s immense might as a force of destruction, overshadowing Egypt with death through His glory. The Children of Israel were instructed to take specific precautions to protect themselves from this destructive force and ensure their safety, so, simultaneously, it showcased Divine precision and mercy: as God passed through the land, He spared the Hebrew firstborn entirely, while striking down all the firstborn of the Egyptians, both human and animal. This duality highlighted both God’s justice and His covenantal protection over His chosen people.
The ten Divine plagues inflicted upon the Egyptians were:
- Blood
- Frogs
- Lice
- Wild Animals
- Cholera
- Boils
- Hail
- Locusts
- Darkness
- Death of the Firstborns
Sources
The Torah
Mythological Beliefs by Yosef Setareshenas