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“I am Hashem your g-d.” (20:2)

The Aseres Hadibros, the Ten Commandments, have been described as the fountainhead of Jewish law. Indeed, it is the most sublime synopsis of human duties; it will never be antiquated. The Aseres Hadibros comprised the first compendium of laws which Hashem gave to Am Yisrael. Contemporary man distinguishes between his visible actions (i.e., the things we do and don’t do) and the actions that are in the back of his mind (i.e., the things that we think of and do not do). We tend to discern between the things we do and the motive behind these actions. This unfortunate situation…

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“And Yisro heard… of all that Hashem had done for Moshe and for Yisrael His people.” (18:1) – “And Moshe told his father-in-law all that Hashem had done.” (18:8) – “And Yisro said blessed be Hashem for saving you.” (18:10)

We may note that Yisro did not bless Hashem until after he had heard the various miracles which had transpired directly from Moshe. What was unique about Moshe’s description of the details of the Exodus and its miracles as differentiated from the information Yisro had heard while in Midyan? Indeed, the first reports of these occurrences provided incentive enough for him to leave his home to come join Bnei Yisrael in the desert. The Darchei Mussar explains that from this pasuk we may derive the importance of studying with a teacher who is replete with yiras shomayim (fear of Heaven)….

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“And all the people answered… all that Hashem has spoken we will do.” (19:8)

Bnei Yisrael responded ,with “We will do,” prior to saying “And we will listen”. Consequently, a Heavenly voice came forth and proclaimed, “Who revealed to My sons the secret of uttering vagb before gnab, an expression reserved for angels?” Because Bnei Yisrael were absolutely prepared to accept the Torah before hearing its commandments, they attained the highest spiritual level a human being is capable of achieving. We must endeavor to understand the great secret of exclaiming vagb prior to gnab/ What difference is there in the precise order of acceptance as long as the Torah is properly observed? In order…

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“And Hashem said to Moshe, behold I come to you in a thick cloud in order that the people may hear when I speak to you and that they may believe in you forever.” (19:9)

Bnei Yisrael did not believe in Moshe because of the various signs which he performed. A belief based on signs leaves room for doubt about their true origin. Bnei Yisrael believed in Moshe at Har Sinai because of the great revelation of miracles which they witnessed with their own eyes. Their eyes saw the flames and their ears heard the thunder, so that this miraculous spectacle was integrated into their hearts and minds forever. Moshe’s personal acts were contested by members of his generation, but not one Jew questioned the actual giving of the Torah. Despite the fact that they…

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“Honor your father and your mother.” (20:12)

The Exodus from Egypt and the revelation of the Torah on Har Sinai are the two basic focal points in the history of the Jewish people. They constitute the foundation for our submission to Hashem. Although these events are actual historical truths, the acknowledgment of them is solely dependent upon tradition. Tradition is developed by the loyal transmission by parents to children and by the children’s willing acceptance of these ideals from the hands of the parents. Thus, the continuity of Hashem’s great institution of Judaism rests entirely upon the obedience of children to parents. Consequently, the mitzvah of honoring…

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“And her two sons that the name of one was Gershom, for he said I have been a stranger in a strange land, and the name of the other was Eliezer, for the G-d of my father was my salvation. And He saved me from the sword of Pharaoh.” (18:3-4)

The naming of Moshe’s two sons seemingly is not in the proper sequence. Since Moshe was first saved from Pharaoh’s sword should he have not named his son in tribute to that event before reflecting upon his being a stranger in Midyon? Rabbi Mordechai Gifter Shlita offers a response to this question. Had Moshe been saved from Pharaoh’s wrath only to assimilate in Midyon, his salvation would have been in vain. It was only after being able to withstand the adverse influences and pressures of a depraved country such as Midyon that Moshe acknowledged his salvation from the hands of…

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“Now I know that Hashem is greater than all the Gods, for it was in the thing wherein they acted wickedly, (that punishment came) upon them. (18:11)

  Rashi explains that with water they thought to destroy them, and they themselves were destroyed by water. Why was Yisro worthy of having an entire parsha of the Torah named after him? What distinguished him to deserve the remarkable honor accorded him? There were men who undoubtedly were aware of Pharaoh’s terrible decree to drown the Jewish baby boys. However, it was only Yisro who was able to take two unrelated events and link them together to see their apparent relationship. He saw the punishment of “measure for measure” in Hashem’s reaction to Pharaoh’s sins. This is the distinction…

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“Anyone who will touch the mountain will die.” (19:12)

The Chofetz Chaim applies this posuk as a lesson of the respect and reverence to be given to a Torah scholar. The Jewish people were instructed not to touch Har Sinai, due to its consecration as the place where the Torah would be given. This honor was extended to a harain, although it has no mind or feelings; how much more so should one be careful of in the respect afforded to a Torah scholar, one who has actually studied and absorbed the Torah. The Ateres Mordechai suggests a more homiletic approach. Often ulterior motives and personal interests can cloud…

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“And they said all that Hashem has spoken we will do.” (19:8) – “And all the people “saw” (perceived) the voices.” (20:15)

Rashi explains they saw that which should be heard. There is a famous saying that “seeing is believing”. It has never been suggested that hearing is believing. One may hear a lecture and be impressed so that he is emotionally moved. However, the response will not endure. He will go back to his way of thinking and original lifestyle. Judaism must be “seen” to be believed. It is stated in Tehilim: “Taste and see that Hashem is good.” At Har Sinai the Jewish people responded with “we will do” before they said “we will listen”. It is necessary to perform,…

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