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The courts were not permitted to have pity on a murderer, saying, "One person has already been killed; what good will it do to take another life?"  G-d commanded us not to have pity on such a criminal, but to eliminate him from the world.  It is thus written, "Do not let your eye take pity on him. You must eliminate (the shedder) of innocent blood from Yisrael" (Devarim 19:13).  It is similarly written, "You must eliminate evil from your midst." (Devarim 13:6, 17:7, 19:19, 21:21, 22:21, 22:24, 24:7, 17:12, 22:22)

The reason for the harsh penalty for insubordination to the Sanhedrin was that the Sanhedrin in Yerushalayim was the supreme authority in Jewish law and the guardian of the Oral Torah.  It was this body that had the final say in all questions of law and judgment.  If one believed in Moshe and the Torah that he gave, he had to remain subordinate to the Sanhedrin. 

In all the cases where there is no death penalty, the above violations carry the penalty of flogging.  If a person repents and is flogged, his sin is atoned and he is freed from the penalty of karet.

Death by G-d's Hand

There are some sins for which the penalty of death by the hand of G-d (mitha bidei Shamayim).  This indicates that the person is punished by premature death for his sin, even if he has no other sin. (Tosafot, Shabbat 25a, s.v. Karet)  

Since death by the hand of G-d involves premature death, it is very much like karet.  However, where the penalty of karet is exacted, both the individual and his children can be killed.  Where the penalty is death by the hand of G-d, the offender dies, but no penalty is exacted against his children. (Aruch, s.v. Karet.  Cf. Gan HaMelech 29; Tosafot, loc. cit.; Rashi, ibid)

There are eighteen offenses for which the punishment is death by the hand of G-d:

1. A non-kohen eating the priestly offering (terumah), whether it is clean or unclean.
2. A non-kohen eating the terumah separated from the tithe (terumat maaser).  This is the portion that the Levi separates from his tithe to give to the kohen-priest.
3. A non-kohen eating the first-fruits (bikkurim) after they were brought into Yerushalayim.
4. A non-kohen who eats the dough offering (challah).
5. Eating untithed produce (tevel).  This is produced from which terumah has not been separated.
6. Eating bread from which the dough offering (challah) has not been taken.
7. A ritually unclean kohen-priest eating ritually pure terumah.
8. A non-kohen participating in the Temple service.
9. A ritually unclean kohen participating in the Temple service.
10. Participating in the Temple service while drunk.
11. Participating in the Temple service after immersing, before the day is over.  Although the initial purification from ritual impurity involves immersion in a mikvah, the purification is not completed until the day is over.
12. Participating in the Temple service without having offered the necessary purification sacrifice.  In some cases, immersion is not enough, and purification also requires sacrifice; without it, the purifcation ritual is not complete.  Until the sacrifice is offered, the kohen may not participate in the Temple service, and to do so is an offense for which the penalty is death by G-d's hand.
13. Participating in the Temple service with overgrown hair.
14. Participating in the Temple service with torn or frayed vestments.
15. A kohen entering the Holy of Holies when it is not part of the Temple service.
16. A kohen leaving the Temple during the service.
17. A Levi performing a service designated for a kohen-priest.
18. A kohen-priest participating in the Temple service without the proper vestments.  The High Priest wore eight vestments  and the ordinary priests wore four.  If any of these vestments were missing, the penalty was death by G-d's hand.

Excommunication

Excommunication can take three forms:

1. nidui
2. cherem
3. shamta

Even though there is a chance that he will go to bad ways if excommunicated, we are not concerned.  Since he is a wicked person, we do not want him as part of the Jewish community.

Cherem is worse than nidui. While nidui merely implies that the individual is shunned by the community, cherem also implies that he is accursed.  Shamta is the worst of the three; its etymology implies sham mitah, "death is there." (Moed Katan 17a; Tur, Yoreh Deah 334; Bet Yosef ad loc.; Rosh, Moed Katan 3:8)  This implies that the ban remains in effect even when the person dies.

When a person is excommunicated it is forbidden to stand within 6 feet of him.  He cannot be counted among the three needed for the company blessing (zimun) after meals or among the ten (minyan) required for public worship.

Such a person must behave like a mourner.  It is therefore forbidden for him to have his hair cut, to wash, or to wear shoes or sandals. 

It is forbidden to enter the house of an excommunicated person.  Although his house may be large, the entire house is considered to be within 6 feet of his presence. (Yoreh Deah 334:1, 2, 11)

It is similarly forbidden to accompany such a person on a journey or on a ship.  It is forbidden to engage in any business with him.  It is also forbidden to correspond with him by letter. (Kenesset HaGedolah)

If the courts deem it necessary, they can even forbid the community to circumcise a child born to an excommunicated person.  His children can be excluded from Jewish schools, and his wife can be banished from entering the synagogue.

In some cases, the courts can be so strict as to place an automatic ban of excommunication on anyone who sits within 6 feet of the excommunicated person or eats and drinks with him.

If a person does not take the excommunication seriously, and does not keep all the rules, he is not to be released from it.  He must first keep all the laws of excommunication for as long as he ignored it.

If the excommunicated person dies before he is released, the court sends an agent, and the agent places a stone on the person's grave.  This is to indicate that the person who died deserves to be stoned.

When such a person dies, his relatives do not rend their clothing for him, and no eulogy is said.  The relatives also do not remove their shoes.

It is considered as if he had committed suicide, because he ignored the excommunication, and did not go to the court to ask them to release him.  It is as if he killed himself with his own hands. (Yoreh Deah 334:6-11)

There are thirty offenses for which the penalty is excommunication:

1. Violation of the commandment, "Do not take the Name of HaShem your G-d in vain" (20:7).  Reverence and respect for G-d implies not using His Name trivially, and certainly not using it in an oath.
2. Dishonoring an agent of the Jewish courts.  This is true even if one does not speak to him harshly.  If he dishonors the agent in any manner, he is showing disrespect for the courts.
3. Calling another person a slave, a bastard, an informer, uncircumcised, or unclean. (Tur; Kenesset HaGedolah)  No matter how much one repents this, he is not atoned without being excommunicated or gaining forgiveness from the one he insulted. (Kenesset HaGedolah)
4. Showing disrespect for anything in the Torah or in the rabbinical tradition. (Tur, loc. cit)  This includes saying that the additional prayers said on the Shabbat are derived from a Karaite custom. (Kenesset HaGedolah)  This also holds true if one shows disrespect for books of Torah literature, and certainly if one dishonors the Torah scroll itself.
5. Refusing to come to court when issued a summons for a trial (din Torah).
6. Refusing to accept a verdict handed down by a qualified Torah judge.
7. Keeping a vicious dog which injures people in one's courtyard or property; or refusing to repair a bad latter which causes injury to passers-by.
8. Selling to a gentile property adjoining the property of a Jew, and refusing to accept responsibility for any harm that will befall the Jew because of his gentile neighbor.
9. Commiting perjury in a gentile court so as to gain the property of others illegally.  Such a person is under excommunication until he makes good the loss.
10. A kohen-priest who slaughters an animal and does not give the priestly portions to another kohen-priest.
11. Violating the second day of festivals that must be kept outside the Holy Land, by doing any of the categories of work that are forbidden on the Shabbat and festivals.  Even if he does the work through a gentile, he must be excommunicated. (Ibid.)  For people living outside the Holy Land, the second day of a festival must be kept exactly the same as the first day, except where burial of the dead is concerned.
12. Doing work after noon on the day before Pesach. (Haggadah, p. 198)
13. Causing people to eat sacrifices outside the Temple.  The Talmud relates that Todos, a leader of Roman Jewry, instructed his community to eat roast lamb on the first night of Pesach.  The sages admonished him and told him that he deserved to be excommunicated, since people might think that the roast lamb was the Pesach offering, and they might think that one was allowed to sacrifice outside of the Yerushalayim Temple. (Pesachim 53a)
14. Causing the masses to desecrate G-d's Name (Chillul HaShem).
15. Making the calculations to construct the Hebrew calendar outside the Holy Land.  This may only be done in Yerushalayim, as it is written, "Out of Tziyon shall come the Torah, and G-d's Word from Yerushalayim" (Yeshayahu 2:3)
16. Causing others to sin.  This is forbidden by the commandment, "Do not place a stumbling block before the blind" (VaYikra 19:14).  This includes striking one's grown son, because this may cause him to insult the father and thus sin.  Also included is giving another person non-kosher food without informing him that it is forbidden.
17. Preventing others form doing a good deed.  This includes the case where people want to do good, but refrain from doing so because they feel that this individual would not agree to it.  Also included is preventing a rabbi from giving a sermon in the synagogue, since such a sermon would be helpful to people in determining what is permitted and what is forbidden. (Kenesset HaGedolah)
18. Slaughtering an animal improperly so that it is unkosher, and then selling it to a Jew.
19. Willfully causing oneself to have an erection.  One causes oneself to have sinful fantasies, and this becomes so rooted in him that it is difficult for him to repent.
20. Divorcing one's wife and then having business dealings with her.  This causes him to remain familiar with her, and not to reticent with her.
21. Unlawfully excommunicating another.  If the person who was excommunicated complains to the courts, they must excommunicate the one who excommunicated him.
22. Unlawfully permitting a married woman to remarry.  Thus, for example, if a man is drowned in unbounded water (mayim she'ain lahem sof), it is forbidden for his wife to remarry, since there is concern that he might have survived without anyone being aware of it, as often occurs. (Cf. Yevamot 16:4 [121a])  If a rabbi permits her to remarry, he is to be excommunicated.
23. In a small town where there is no burial society, one who refuses to help in the burial of the dead, but does his own work instead.
24. Bringing a case to a gentile civil court.
25. Rendering decisions in the same city as one's master without his permission.
26. Insulting a Torah scholar, even with words alone, and even after his death.  To insult him during his lifetime is obviously a sin.  The main difference, however, is that if the scholar is alive, the person insulting him cannot be released until he asks and gains forgiveness from the scholar.  However if a scholar is insulted, he may forgive the insulter and not excommunicate him.  It is the way of scholars to be insulted without retaliating, and therefore the early sages would not excommunicate someone who dishonored them.  This, however, is only true if the insult was in private.  If it was in public, it is forbidden for the scholar to be forgiving; and if he is, he is subject to punishment, since it was the Torah that was dishonored.
27. Opening another person's letter and reading it without permission, since it may contain secrets that he does not want others to know about.  It is therefore a custom to write on the outside of a letter ופגי״ן דרגמ״ה (UPGYN DRGMH), which is an abbreviation of U'Phoretz Gader Yish'chenu Nachash DeRabenu Gershom Meor Ha-golah - "He who breaks a fence shall be bitten by [the] snake" (Kohelet 10:8) of Rabenu Gershom, Light of the Exile.  This referes to the decree of excommunication that Rabenu Gershom (965-1028) pronounced against anyone who read another's letter without permission. (Kenesset HaGedolah)  Even if a letter is open, if it has the letters UPGYN DRGMH on the outside, it is forbidden for an outsider to read it.  This is true even if the recipient leaves the ltter open where anyone can read it, since the sender may not have wanted any outside to read it. (Halachot Ketanot 1:59)
28. Giving the money of another Jew over to gentiles.
29. Intermarrying with Karaites.  The marriage itself is forbidden, since they do not keep the laws of menstrual separation properly.  Furthermore, many improprieties exist among them with regard to marriage and divorce.
30. Dishonoring the groups that are set up to do good, especially the collectors and officials (gabaim).

G-d told Moshe, "These are the laws that you are to place before the Benei Yisrael.  Do not think that it is enough to review these laws with the people two or three times until they memorize them, as children are taught to memorize without understanding the reasons.  You must realize that you have an obligation to explain all the commandments of the Torah to them.  Place it before them like a set table, where a person can eat what he wishes. (Mechilta; Rashi)

Yitro was very important among the pagan priests.  He was so great that he had even served as one of Par'oh's advisors.  But when Par'oh started to devise plans to persecute and kill the Benei Yisrael, Yitro fled.  He gave up his idolatrous practices, and no longer had anything to do with the pagans.

The Torah now tells us Yitro's reaction, when he heard of all that G-d had done for Moshe and Yisrael.  He had heard reports that the Reed Sea had been split and that Amalek had attacked the Benei Yisrael and been defeated (17:8-13). (Rashi; Mechilta)  He had also heard about the miracle of the Manna, how it fell from heaven each day.

But of all the miracles, the greatest was the Exodus itself.  This was the greatest possible miracle, because there was no natural way the Benei Yisrael could have left Egypt.  As soon as he heard about this, Yitro made up his mind to join the Benei Yisrael and became a Ger tzedek. (Yalkut Shemoni; Rashi; Mechilta)

If one contemplates this section well, he will see Yitro's goodness and pure heart.  

The Torah stresses that "Yitro heard" - and did not see.  He was "priest of Midyan" and had to abandon his high postion and wealth.  Moreover, he was "the father-in-law of Moshe," and might have waited for his son-in-law to invite him.

As soon as Yitro heard the news about what G-d had done for Yisrael, he hurried to them, leaving behind all his honor and wealth.  He was too impatient even to wait for an eyewitness who had actually seen the miracles.  He did not even entertain any thoughts about waiting for a personal invitation or a letter from Moshe.

When a person is seeking truth, he is filled with enthusiasm, and is not concerned with playing status games.  All the goods of this world are totally immaterial to him, and he ignores them completely. (Akedat Yitzchak; Keter Shem Tov; Abarbanel)

After Moshe had brought his wife and sons to Egypt, he changed his mind and sent them back to Midyan.  Moshe then went on G-d's mission in Egypt alone. (Rashi)

Our sages teach that Moshe actually had divorced Tzipporah at that time.  The Torah therefore stresses here that Yitro was "Moshe's father-in-law," and Tzipporah was "Moshe's wife." This is a sign of the righteousness of both father and daughter, because neither of them abandoned Moshe.  They both had patience, waiting until the right time came and they could learn the ways of the holy Torah.  Therefore, after all the troubles were over, Yitro and his daughter immediately came to Moshe. (Mechilta; Keter Shem Tov; Sifetei Yeshenim)

Yitro also took Moshe's two sons.  Moshe's first son had been named Gershom.  Upon his birth, Moshe had declared, "I was a stranger (ger) there (sham) in a foreign land." 

Moshe had said that he felt like a total stranger in Midyan, and he felt that the land was completely foreign to him.  All the people in Midyan were idolators, and there was no one who shared his beliefs.  He was the only Hebrew in the entire land. (Mechilta)

When Moshe's second son was born, he named him Eliezer.  He declared, "My G-d (Eli) was my Help (ezer) and rescued me from Par'oh's sword."  Moshe was alluding to an event that had happened previously. Datan and Aviram informed on Moshe, reporting that he had killed an Egyptian.  At that time, Par'oh sentenced Moshe to death, and was ready to kill him (2:15), but as the sword descended, Moshe's neck became as hard as stone, and he was saved. (Rashi)

In speaking of Moshe's second son, the Torah literally says, "The name of the one was Eliezer." This wording is somewhat difficult to understand.  The Torah should have said, "The name of the second was Eliezer." After all, Eliezer was the second son.

This can be understood through the following:

Rabbi Eliezer had studied Torah as a child.  But he never had time to devote himself to Torah study until he was 28 years old.  From that time on, he was completely dedicated to the Torah and did not engage in any other task. (Tosafot, Shabbat 104a) 

Rabbi Eliezer became such a great sage that it is said of him, "If all the heavens were parchment, if all the reeds were pens, and if all the seas were ink, it would still not be enough to write down all of his Torah teachings." (Avot deRabbi Natan 25:2.  Cf. Shabbat 11a)  He was such a genius that the breadth of his knowledge had no measure.

The Torah alludes to the fact that G-d acquiesced to Moshe's request in the verse, "The name of the one was Eliezer."  The Torah uses this unusual wording to teach that the name of the scholar who would be unique in his time would be Rabbi Eliezer ben Hyrkonos, a descendant of Moshe. (Alshekh. Cf. Divrei Shlomo, p. 180)

 The Torah stresses that Yitro came to the desert to show us his great piety.  In Midyan, he lived in a palace like a king.  Still, he was willing to leave his home, to come to an arid, uninhabited desert where he would have nothing.  He had such a strong desire to become a Ger tzedek and to learn the Torah, that) he did not pay any attention to what he was leaving behind.

Moreover, each time Yitro is mentioned, the Torah adds that he was Moshe's father-in-law. This was because Yitro was very proud of his relationship to Moshe.  He would boast, "I am the father-in-law of the king of Yisrael," and his gladness would know no bounds.

The Torah also honors Yitro by referring to him by seven names each of which is a title of honor. (Abarbanel. Cf. Targum on 1Divrei HaYamim 23:17; Berachot 7a [end]; Also see 1Divrei HaYamim 24:21, 26:25)

Yitro sent a letter to Moshe, writing, "I, your father-in-law Yitro, am coming to you with your wife and her two sons with her. My intention is to join the Benei Yisrael as a Ger tzedek" 

The Benei Yisrael, at that time, were sealed within the Clouds of Glory, like people in a ship.  It was impossible to send anyone into the Clouds of Glory, so Yitro could not send a messenger with his letter.  His only recourse was to tie it to an arrow, and shoot it into the camp of the Benei Yisrael. (Chizzkuni; Tzedah LaDerech)

Yitro's intentions were pure.  He wanted Moshe to show him respect to show the world that G-d cherishes the Gerei tzedek.  This would motivate others to want to convert to the religion of the Torah.

Yitro had been an important pagan priest, worshiping virtually every idolatrous deity in the ancient world.  He had also led many others to commit the sin of idolatry.  Therefore, Moshe might have thought that he should not accept him as a Ger tzedek.

Furthermore, there is a rule that Gerim will not be accepted in the Messianic Age.  If a person wishes to become a Ger tzedek at that time, it will not be because of any good intention, but merely because of fear lest he be killed, or because he wishes to join the Benei Yisrael when they have the upper hand.

G-d therefore told Moshe that he should not be concerned that Yitro might want to become a Ger tzedek because he had heard about the greatness of Yisrael - that the Reed Sea had been split and that the Egyptians had been miraculously defeated.  Furthermore, Yitro was Moshe's father-in-law, and there might be concern that he wanted to cme and enjoy the position of being the father-in-law of the leader of the Benei Yisrael.

G-d told Moshe, "You have no need to be concerned about any of these matters.  Yitro's motives is entirely pure and holy.  He has no ulterior motives whatever." (Tanchuma; Shemot Rabbah according to Yeffeh Toar, loc. cit.; Maharit, Derush 2)

Furthermore, the law is that, initially, when a gentile wishes to become a Ger tzedek, every attempt is made to discourage him.  He is told all about the punishments in the next world.  All this is to see if he will change his mind, or if he sincerely wishes to be a Ger tzedek. (Yevamot 47a; Yoreh Deah 268:2)

G-d therefore told Moshe, "You must accept him, and not repulse him.  Do not speak to him as you would to other would be converts, trying to discourage him to see if he changes his mind.  You can be sure that his motives are absolutely pure." (Penei Shlomo)

Yitro was greatly honored at that time.  Since Moshe went out, Aharon and his sons, Nadav, Avihu, Eleazar and Itamar also went, followed by the seventy elders.  Following them, was the entire nation of Yisrael.  Seeing their leaders going out to greet Yitro, no one dared remain behind in the camp.  The Divine Presence (Shechinah) also was revealed in honor of Yitro. (Mechilta; Shemot Rabbah; Rashi)

When Moshe and Yitro met, they kissed each other and inquired as to each other's welfare just as two very close friends would after not seeing each other for a long time.  Each one asked about the other's health and general welfare. Then they went into the "tent," which was the study hall (Beit Midrash), where Moshe would study the Torah.  

When the Torah relates that Moshe "bowed down," it does not mean that he bowed down to Yitro.  Rather, Moshe prostrated himself to G-d, thanking G-d that Yitro and his family had come in peace.

This is very closely related to the law that if one does not see a close friend for 30 days, when he sees him he must recite the Shehecheyanu blessing:

If one sees his close friend after not seeing him for 12 months, he must recite the blessing:

The Torah is therefore careful not to say that Moshe "bowed himself to him (Yitro)", although it does say, "he kissed him".   Moshe bowed to G-d, and then kissed Yitro. (Sifetei Kohen)

The Torah also teaches us a special lesson when it says, "they went into the tent."  This would appear to be completely redundant, since they obviously did not remain outside in the desert.

The Torah is alluding to the fact that Moshe had emulated Avraham.  Avraham had a tree through which he could test people who wanted to become Gerim, to see if their motives were pure or not.  Moshe made similar use of the Clouds of Glory.

Moshe led Yitro through the Clouds of Glory.  If Yitro's motives were pure, the clouds would let him pass.  If he had ulterior motives, however, the clouds would not let him through.

It is for this reason that the mixed multitude (Erev Rav) were not allowed within the Clouds of Glory.  The tribe of Dan was also excluded because of Mikah's statue that they were carrying with them.

When the Benei Yisrael in Egypt did not complete their quotas, the Egyptians would substitute Hebrew children for bricks.  One of these infants was Mikah.  When he grew up, he made an unusual statue, which he originally worhsiped privately.  Later it was to be worshiped publicly as the subject of a cult (Shoftim 17) (Shemot Rabbah, in Yeffeh Toar, p. 127; BaMidbar Rabbah, Naso, in Yeffeh Toar p. 196; Arukh, s.v. Makh)

Moshe had rescued Mikah from the wall of bricks. He grew up and buil a famous idol and caused many Benei Yisrael to worship it (Shoftim 17).

Now when the Benei Yisrael were crossing the sea, a number of its worshipers were carrying Mikah's idol.  Since other Benei Yisrael were aware of it and did not protest, all were considered guilty. (Ibid.; Sifri, Behalotecha)  The fact that G-d spared even these idolators among the Benei Yisrael was a miracle in itself. 

The Torah therefore relates that "they came into the tent.  And Moshe told his father-in-law all that HASHEM had done to Par'oh and to the Egyptians" (18:8).  After Yitro was tested by the Clouds of Glory it was determined that his motives were pure, Moshe told him of all the miracles that had happened to them in Egypt. (Sifetei Kohen)

It may seem surprising that Moshe tested Yitro after G-d had told him to accept him and not repulse him.  But after the entire nation of Yisrael came out to greet Yitro, Moshe was concerned that Yitro may have become proud and now wanted to become a Ger tzedek because of the honor he would receive.  Moshe therefore felt it best to test him again.

Furthermore, G-d wanted the Torah itself to bear witness that Yitro became a Ger tzedek for pure motives.  The Torah therefore explicitly states that "they came into the tent."  The fact that the Clouds of Glory allowed Yitro in was a sign that his motives were absolutely pure.

18:8 Vayesaper Moshe lechoteno et kol-asher asah HASHEM le-Par'oh ul-Mitzrayim al odot Yisrael et kol-hatla'ah asher metza'atam baderech vayatzilem HASHEM
And Moshe told his father-in-law all that HASHEM had done to Pharaoh and to the Egyptians for Yisrael's sake, all the hardship that had come upon them on the way, and how HASHEM had delivered them.

Moshe told Yitro all about the splitting of the Reed Sea and the war with Amalek, and how in both cases, G-d had rescued the Benei Yisrael.

Yitro actually knew about all these events, and this knowledge motivated him to come and become a Ger tzedek.  Still, Moshe told him the entire story.  Hearing the story a second time, it would make a greater impression in Yitro's heart and remain fixed in the memory.

In addition to the above, Moshe told Yitro about what had happened at Marah and Refidim (15:23, 17:1), (Targum Yonatan; Rashi)

18:10 Vayomer Yitro baruch HASHEM asher hitzil etchem miyad Mitzrayim umiyad Par'oh asher hitzil et-ha'am mitachat yad-Mitzrayim
And Yitro said, "Blessed be HASHEM , who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh, and who has delivered the people from under the hand of the Egyptians.
11 Atah yadati ki-gadol HASHEM mikol-ha'elohim ki vadavar asher zadu aleihem.
Now I know that HASHEM is greater than all the G-d; for in the very thing in which they behaved proudly, He was above them."

Yitro thanked G-d for rescuing them from Egypt, which was a powerful nation, from the genius of Egypt, who name was Mitzrayim, and from Par'oh, who was a powerful king.  He also thanked G-d for rescuing them people from under the power of Egypt. (Rashi)

When Yitro said, "Blessed be HaShem, Who has delivered you out of the hand of the Egyptians," he was addressing Moshe and Aharon.  He said, "First, I must thank G-d for the miracle that He did for you.  All the Ten Plagues came about through you; and therefore, when you went to warn Par'oh, you were in great danger.  He could have become angry enough to kill you with his own hands.  Here you came to him the first thing in the morning, as if you had good news for him, and then you told him about the impending plagues.

"In addition, I must thank G-d for rescuing the people.  This was also a great miracle, bring such a great nation out from under the power of Egypt." (Ramban; Ibn Ezra; Abarbanel; Rashbam)

Yitro became a Ger tzedek by undergoing circumcision and immersing in a mikvah, just like all other converts.  The Torah therefore says, "Yitro rejoiced (va-yichad)" (18:9).  He allowed a sharp (chad) knife to cut his flesh when he submitted to circumcision.  He then accepted upon himself the yoke of G-d, and the yoke of the Torah and the commandments. (Sanhedrin 94a; Rashi; Kesef Mezukak; Keter Shem Tov; Aruch s.v. Chad)

18:12 Vayikach Yitro choten Moshe olah uzvachim l'Elokim vayavo Aharon vechol ziknei Yisrael le'echol-lechem im-choten Moshe lifnei ha'Elokim
Then Yitro, Moshe's father-in-law, took a burnt offering and other sacrifices to offer to G-d. And Aharon came with all the elders of Yisrael to eat bread with Moshe's father-in-law before G-d.

The burnt offering (olah) was an animal sacrifice that was completely burned.  It was an atonement for bad thoughts.  The other sacrifices that Yitro offered were peace offerings (shelamim).  These were to bring peace and harmony between G-d and man. (Tanchuma,Tetzaveh 15, Tzav 13; VaYikra Rabbah 7:3.  Also see Tanchuma, Lech Lacha 10)

Aharon and all the elders of Yisrael then sat down to eat with Yitro.  Normally, the Mann (manna) that fell in the morning was completely consumed as the morning meal, but Yitro arrived at noon.  Our sages teach that in honor of Yitro an extra portion of Mann fell at noon.

Our sages also learn from here that when a person sits at a meal where Torah scholars are present, it is like eriving sustenance from the glow of the Divine Presence.  The Torah therefore says that Yitro and the elders at "before G-d."  Obviously, G-d is omnipresent, but the Torah stresses this fact because Moshe was present at the meal.

The same is true when one goes to visit a Torah scholar.  It is certainly considered virtuous to visit a sage who has arrived from another city. (Mechilta; Rashi)

The Torah does not say that Moshe ate.  This is because Moshe was standing on his feet, serving the people. Moshe was so humble that he ignored his own status completely. (Ibid.)

Although Mshe was the leader of the Benei Yisrael, he was not actually considered a king.  If he had been a king, he would not have been permitted to ignore his status.  According to law, even if a king wishes his status may not be ignored.  "If a king forgoes his honor, it may not be forgone." (Ketubot 17a)  A king's honor belongs to his subjects; it is not his to relinquish.  But since Moshe was more like a judge than a king, he was able to relinquish his honor. (Tzedah LeDerech)

Therefore, Moshe served as a waiter at this feast in honor of Yitro.  He had learned a lesson from Avraham. When the angels came to Avraham disquised as Arab travelers, he stood over them and waited on them (Bereishit 18:8).  Moshe felt that he should do no less.

Looking carefully at this section, one sees that this is the last time that the name Yitro is mentioned.  From here on, the Torah only refers to Yitro as "Moshe's father-in-law."

The reason for this is that at first Yitro considered himself greater than the other Benei Yisrael.  He had relinquished his high position to become a Ger tzedek, and he had undergone the pain of circumcision.  Because of this, the Torah refers to him as יִתְרוֹ (Yitro), which comes from the same root as the word יְתָרוֹן (yetaron), meaning an advantage.  Yitro felt that he had an advantage over the other Benei Yisrael.

But after Yitro was with the Benei Yisrael for several days, he began to become aware of their greatness.  He realized that they had suffered terrible persecutions in Egypt, but they had upheld their high standards of sexual morality, and had refused to give up their Hebrew names or to assimilate in other ways.  He also saw their other good qualities. He then began to realize how insignificant his own sacrifice was, and was happy to be referred to merely as Moshe's father-in-law. (Sifetei Kohen)

Meanwhile all the other people in the world were also aware of all the miracles that G-d did at the Exodus.  They had heard of the splitting of the Reed Sea and the falling of the Mann.  As a result, they had tremendous awe and respect for G-d, and they waited to see what Yitro, their greatest theologian, would do.

When they saw that Yitro went to Moshe to serve G-d, and that he said, "Now I know that G-d is greater than all the deities" (18:11), it made a tremendous impression on them.  They all realized that their gods were nothing, and they relinquished them completely.  As a result, G-d's greatness became greatly publicized through Yitro.

For this reason, the Torah devoted a special portion to Yitro, YITRO, calling it by name.  The story of his arrival was not placed in the middle of the portion, but at its very beginning.  This was a great honor for Yitro, having one of the portions of the Torah begin with his story. (Zohar, p. 69)


Blessings for Miracles

The Torah relates that when Yitro heard the account from Moshe, he said, "Blessed be G-d who saved you from the hand of Egypt and from the hand of Par'oh - Who rescued the people from under the hand of Egypt."  From here our sages learn that a blessing must be said for miracles. (Berachot 54a)

If a person sees a place where a miracle was done for our fathers, he must recite the blessing:

Blessed are You, HaShem our G-d, King of the Universe, Who did miracles for our fathers in this place.

A person must thank G-d for the miracles that He did for our fathers.  Since G-d rescued our ancestors from death through the miracle, we are also beneficiaries.  If our ancestors had died, we would never have been born.  Therefore, miracles that benefited them also benefited us.

This blessing is recited when one sees the place where the Benei Yisrael crossed the Reed Sea, where they crossed the Yarden, (Yehosua 3) or the corssing of the stream of Arnon.

This is explained in Berachot 54b on the basis of BaMidbar 21:14. There were two mountains with caves in which the Amori hid.  The two mountains miraculously came together sealing the caves.

The same is true of the stone of Og, King of Bashan wanted to throw at the Benei Yisrael, or the stone upon which Moshe sat during the battle with Amalek (17:12), or the fallen walls of Yericho.  This rule also applies to any other place where a major miracle occurred for all Yisrael.  If a person sees such a place and recognizes it, he must recite the above blessing.

If he returns to such a place after not seeing it for 30 days, he must repeat the blessing, reciting it just as when he saw the place for the first time.

However, when one sees a place where a miracle occurred only to an individual, no blessing is said.  A person living now does not derive any benefit from miracles that happened to individuals of long ago.

If a miracle occurs to a person in a certain place, whenever he passes that place, he must recite the blessing:

Blessed are You, HaShem our G-d, King of the Universe, Who did a miracle for me in this place.

If 30 days pass and he sees the place again, he must repeat the blessing.

We thus find that when Yosef was traveling from Egypt to Chevron to bury his father, he recited the above blessing.

When a miracle occurs for an individual, his children, grandchildren and all his descendants must recite the following blessing when they pass by the place:

Blessed are You, HaShem our G-d, King of the Universe, Who did miracles for our fathers in this place.

We said earlier that no blessing is said for a miracle that occurred to an individual, but this is only true for people who are not related to that individual.  His descendants have a portion in the miracle, and must therefore recite the blessing.  This is true even for those who were born later. (Orach Chayim 218; Magen Avraham ad. loc.)

When a person experiences a miracle, he should either pledge money for charity, or do something for the synagogue or the community, to the best of his ability.  This was done by Yaakov and by Rabbi Shimon bar Yochai.

If a person has experienced many miracles in many places, he should recite a blessing every time he passes one of those places.  Whenever he recites such a blessing, he should also mention the other places where miracles occurred.  He should therefore thank G-d "for doing a miracle for me in this place, and in (designate place)."

According to some authorities, even if one does not see the place where the miracle occurred, but merely sees his parent or master after the latter experienced a miracle, he must say a blessing.  Similarly, even subsequent time one sees his master or parent after not seeing him for 30 days, he must repeat the blessing.

This is derived from the fact that Yitro blessed G-d when he saw Moshe and the Benei Yisrael, and said, "Blessed is G-d who saved you from the hand of Egypt" (18:10).  He recited this blessing even though he did not see the place where the miracle happened.  We thus see that a blessing must also be recited when one sees the person to whom the miracle occurred. (Orach Chayim 218:6)

The blessing over miracles is recited only over an occurence that involves a violation of the laws of nature.  If one is saved from danger in a natural manner, this blessing is not said.  For example, if a person was in danger from burglars who broke into his house at night, and was then rescued, he does not recite the blessing over miracles.  Instead he recites the Gomel Blessing. (Orach Chayim 218:6)


The "Gomel" Blessing

When a seriously ill person recovers, it is a greater miracle than the escape of Chananyah, Misha'el and Azaryah from the fiery furnance (Dani'el 3, 1:7) Earthly fire can be extinguished, but sickness comes from heavenly fire, which man cannot extinguish.  One must therefore thank G-d when he recovers.

It is taught that there are four cases when one must formally thank G-d; this applies to men and women alike  (Keneset HaGedolah):

1. one who crosses the sea
2. one who crosses the desert
3. a seriously ill person who recovers
4. one who has been released from prison after having been jailed on a false charge. (Orach Chayim 219.  Cf. Keneset HaGedolah)

Blessed are You, HaShem our G-d, King of the Universe, Who grants good to the underserving, Who has granted me all good.

It is good to say this blessing while standing before ten men, two of whom should be Torah scholars.  It should therefore be said in the synagogue when the Torah is out. (Yad)

One should not let three days pass before reciting this blessing.  Thus, if one arrives from an overseas voyage on Monday, one should not wait until Thursday to recite this blessing.  He should say it within three days. (Keneset HaGedolah)

18:13 Vayehi mimachorat vayeshev Moshe lishpot et-ha'am vaya'amod ha'am al-Moshe min-haboker ad-ha'arev
And so it was, on the next day, that Moshe sat to judge the people; and the people stood before Moshe from morning until evening.

There is a dispute among authorities  as to when Yitro came to Moshe.  According to one opinion, it was before the giving of the Ten Commandments.  Others, however, maintain that it was after the Ten Commandments.

If we assume that the Torah here is in chronological order, it appears that Yitro came before the Ten Commandments.  However, this section, where Yitro advises Moshe, takes place after the Commandments. According to both the above mentioned opinions, this occurred during the second year after the Exodus.  In this case, the Torah is not in chronological order. (Zevachim 116a; Rashi; Ibn Ezra. Cf. Ramban; Bachya. Abarbanel. Also see Yeffeh Toar, Bereshit, p. 152; BaMidbar Rabbah 13; Bereishit Rabbah 34)

This is only one of many cases where we find that the Torah is not written chronologically.  For example,  the death of Yitzchak is recorded before the selling of Yosef, even though he died later.

One reason why the Torah was not written in chronological order is because if so written it would enable people to perform all sorts of miracles, including the resurrection of the dead. (Bachya, Bereishit; Yalkut Shimoni on Psalms, #625.  See Imrei Shefer, Noach; Yeffeh Toar, Vayeshev)

The true order of the Torah is therefore concealed from all but G-d Himself.

Chronological order is also avoided occasionally to teach that the Torah is more than a collection of histories.

Since the Torah is already telling the story of Yitro's coming, it includes the account of the advice that he gave Moshe immediately afterward.  The account concludes with Yitro's returning to his homeland. (18:27).  (Tosafot, Avodah Zarah 24b, s.v. Yitro)

The Torah tells us that Moshe sat down to judge the people.  This occurred on the day after Yom Kippur.

The Ten Commandments were given on Shavuot 6 Sivan (May 14, 1313 b.c.e.), just 49 days after the Exodus.  40 days later on 17 Tammuz (June 24), Moshe came down from Mount Sinai with the Tablets.  Seeing the Golden Calf he broke the Tablets.  Early the next morning, Moshe went back up to the summit of Mount Sinai, remaining there for 80 days (40 to pray to G-d to forgive the people, and 40 to receive a second set of Tablets).  Moshe was thus up on Mount Sinai from 18 Tammuz (June 25) until 10 Tishrei (September 13), which was Yom Kippur.

Finally, on Yom Kippur, Moshe descended from the mountain with the second set of Tablets.  On the next day, 11 Tishrei (September 14), Moshe sat down to judge the people. (Rashi)

One might wonder what kind of litigation the people could have brought before Moshe.  Here they were in the desert, not engaged in any business or commerce.  All their needs were provided for.  What kind of cases were there to bring before Moshe?

There was much treasure that the Benei Yisrael had gathered on the shore of the Reed Sea after the Egyptians were drowned.  The people who were nearest to the sea were able to get a majority of this treasure, choosing the very best objects.  Those who were further away, got much less, and some did not get any at all.

Now there was much dispute about the distribution of this treasure.  Naturally, those who got the most wanted to keep what they got.  Others wanted to divide it all equally.  Still others felt that it was meant to sear as reparations, and wanted it divided according to each person's suffering and loss in Egypt.  This was a major case that Moshe would have to judge for all Yisrael. (Paaneach Raza)

18:14 Vayar choten Moshe et kol-asher-hu oseh la'am vayomer mah-hadavar hazeh asher atah oseh la'am madua atah yoshev levadecha vechol-ha'am nitzav aleycha min-boker ad-arev
So when Moshe's father-in-law saw all that he did for the people, he said, "What is this thing that you are doing for the people? Why do you alone sit, and all the people stand before you from morning until evening?"

Yitro saw Moshe sitting like a king, with all Yisrael standing over him, and he found it very hard to take.  He felt that Moshe was not showing the people proper respect.

He therefore asked, "Why do you alone sit [with no one to help you?], and all the people stand before you from morning until evening?" (Mechilta; Rashi)

One might wonder at Yitro's second question. According to the law the judge must sit and the litigators must stand. (Ibn Ezra)

The judge must sit so that he will be able to concentrate better.  He will then be able to pay careful attention to the arguments of the litigants, and render a proper decision.

The litigants and witnesses, on the other hand, must stand.  They are to remain in a state of tension, where they will be unable to argue or testify falsely. When some people are standing, in the presence of others who are sitting, they cannot concentrate well enough to lie effectively. (Toledot Yitzchak; Divrei Shlomo, p. 246)

This being the case, why was Yitro so surprised that Moshe was sitting and all the others standing?

Yitro had a good argument for two reasons:

1. It is true that the litigants must stand on their feet.  But Yitro wanted to know, why were all the other people made to stand?  Obviously, everyone was not being judged at once.  All the others were merely waiting their turn.  Yitro therefore asked, "Why do you alone sit...and all the people stand before you?"  What bothered him was the fact that all the people, even those who were not being judged, were forced to stand.  This seemed to indicate a lack of respect for the community.  Why should people have had to stand even when they were not being judged? (Ibid.)
2. According to the law, the witnesses must testify while standing.  Even if the judge wants to allow them to sit, he is not permitted to.  However, if the judge wants to allow the litigants to sit, he may do so. (Chupat Eliahu)  Obviously, if a judge allows one litigant to sit, he must also allow the other.  If he allows one to sit, but not the other, it is considered unfair.  The one who is made to stand cannot argue properly.  He also feels that he is a victim of rejudice, because the judge is allowing his opponent to sit and not him. (Choshen Mishpat 17)

"Our only motive was that we wanted to see our King, and hear the words from His mouth.  This would make us as spiritual as angels, and allow us to understand all the mysteries of the Torah.  Obviously, hearing the words from you is not the same as hearing them from G-d Himself.

"Still, if you want proof that our motives are pure, 'All that G-d has spoken, we will do and [then] we will listen.'  We will do what G-d commands even before we hear it.  We accept upon ourselves to do all that we will be commanded to, no matter how difficult.

"We still want to be worthy of hearing the words from G-d Himself, so as to attain the holiness and spirituality.  But our observance of the commandments is not conditional upon our hearing them; we will keep the commandments even before we hear them.

"When G-d told you, 'They will also believe in you forever,' He did not mean that we do not believe in you now.  G-d wanted to safeguard us against any false Mashiach or prophet who will try to tell us that G-d wants us to worship idols, violate the Shabbat, or abandon any other commandments of the Torah.  People might be led to follow him, arguing that the Torah was given by Moshe, a mortal human being, and therefore, it can be abrogated by another human being.

"But, the Torah was given by G-d Himself.  He gathered our entire nation to the foot of Mount Sinai, and He Himself pronounced the basics of the Torah.  We can therefore say to any false religious leader, 'If what you are saying is true, then G-d must gather us once again to Mount Sinai and verify your words that He is abrogating the Torah that He gave us.  If you cannot accomplish that, you are a false prophet and you deserve to die. (see Devarim 18:20)

"Therefore, G-d was in no way implying that we do not believe in you.  Rather G-d revealed Himself to us so that we would always have a counterargument to any false messiah or prophet." (Chen tov.  Cf. Tzeror Hamor)

20:1 Vayedaber Elokim et kol-hadevarim ha'eleh lemor
And G-d spoke all these words, saying:
2 Anochi HASHEM Elokeicha asher hotseticha me'eretz Mitzrayim mibeit avadim
"I am HASHEM your G-d, who brought you out of the land of Egypt, out of the house of bondage.
3 Lo yihyeh lecha elohim acherim al-panai
You shall have no other god before Me.
4 Lo ta'aseh-lecha fesel vechol-temunah asher bashamayim mima'al va'asher ba'aretz mitachat va'asher bamayim mitachat la'aretz
You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
5 Lo-tishtachaveh lahem velo ta'ovdem ki anochi HASHEM Elokeicha El kana poked avon avot al-banim al-shileshim ve'al-ribe'im leson'ai
you shall not bow down to them nor serve them. For I, HASHEM your G-d, am a jealous G-d, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me,
6 Ve'oseh chesed la'alafim le'ohavaI uleshomreI mitzvotai
but showing mercy to thousands, to those who love Me and keep My commandments.
7 Lo tisa et-shem-HASHEM Elokeicha lashav ki lo yenakeh HASHEM et asher-yisa et-shmo lashav
You shall not take the name of HASHEM your G-d in vain, for HASHEM will not hold him guiltless who takes His name in vain.
8 Zachor et-yom haShabbat lekadsho
Remember the Sabbath day, to keep it holy.
9 Sheshet yamim ta'avod ve'asita chol-melachtecha
Six days you shall labor and do all your work,
10 Veyom hashvi'i Shabbat l'HASHEM Elokeicha lo ta'aseh chol-melachah atah uvincha-uvitecha avdecha va'amatcha uvehemtecha vegercha asher bish'areicha
but the seventh day is the Sabbath of HASHEM your G-d. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates.
11 Ki sheshet-yamim asah HASHEM et-hashamayim ve'et-ha'aretz et-hayam ve'et-kol-asher-bam vayanach bayom hashvi'i al-ken berach HASHEM et-yom haShabbat vayekadeshehu
For in six days HASHEM made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore HASHEM blessed the Sabbath day and hallowed it.
12 Kaved et-avicha ve'et-imecha lema'an ya'arichun yameycha al ha'adamah asher-HASHEM Elokeicha noten lach
Honor your father and your mother, that your days may be long upon the land which HASHEM your G-d is giving you.
13 Lo tirtzach. Lo tin'af. Lo tignov. Lo-ta'aneh vere'acha ed shaker
You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor.
14 Lo tachmod beit re'echa. Lo tachmod eshet re'echa ve'avdo va'amato veshoro vachamoro vechol asher lere'echa
You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."

Wording of the Commandments

In giving the Ten Commandments, G-d used the second person singular, as if He were speaking to a single individual.  He thus said, "I am HaShem your G-d (Elokecha), using the singular suffix ךָ (cha) instead of the plural suffix כֶם (chem).

It was as if G-d were speaking to each individual separately.  G-d did this to teach that even if a person is alone at home, he is obliged to study the Torah.

If G-d had used the plural Elokechem with the suffix כֶם (chem), it would seem that a person only has an obligation to study Torah as part of a group.  This is not true; a person must study the Torah even when he is alone.

There is even great obligation to study Torah when a group of four or five people get together at night, as is often the custom in the winter.  Obviously, they are not permitted merely to engage in idle chatter.  They should discuss whatever matters may be pressing at the time, and then they should devote their time to Torah study. (Sifetei Kohen.  Cf. Toledot Yitzchak; Moreh Nevuchim 2:32)

There is another reason that the Commandments were given in the singular.  Every individual must consider it as if he is alone in the world and there is no one else.  Through his Torah study and observance he is the one who is sustaining the entire world.  If he gave up studying Torah, the entire world would come to an end.

He must realize that he cannot rely on those who study in the senior academy (hesger).  Each individual has his own obligation to study Torah.  What one does, does not help the other.

The term hesger was used by the Sefardim to denote the institute for advance Torah study and research.  The word is derived from the root sagar (to close), since the members of the hesger closed themselves off from the mundane world.  The approximate Ashkenazic equivalent is the kollel.

Each individual must also be careful to keep all the commandments, both positive and negative.  One should not think that the world is only judged collectively, and if the majority are good, it does not matter if individuals sin.  If an individual sins, he will be punished individually. (Ramban)

There is also another reason that the Ten Commandments were given in the singular.  All the work that is done in the world, whether it be plowing, sowing, or transporting food, is done so that the Torah scholar is able to study without interruption.  G-d wants him not to have to put aside his study to seek the necessities of life. The individual who studies Torah is therefore the singular around whom the entire world functions. (Siftei Kohen)

It is thus written, "Fear G-d and keep His commandments, for this is all of man" (Kohelet 12:13).  This means that the whole world was created only to serve the tzaddik who devotes himself to the Torah.  He is the main ingredient of creation.  The rest of the world exists mainly to serve him so that he can meditate on the spiritual. (Berachot 6b)


Foundations of the Torah

We see that the Ten Commandments form the basis for the entire Torah, including all 613 Commandments.  Furthermore, because the Ten Commandments are logically obvious, there was all the more reason to announce them at Mount Sinai.   The reason is that one who is commanded and does is greater than one who is not commanded and does.   If the King commands a person to do something and he does it, he is more praiseworthy than one who does it without being commanded.  When a person is commanded, the Evil Inclination tries to prevent him from doing as he has been told, and he has all the more reward for overcoming his negative nature.

The commandment therefore says, "Honor your father and mother as Hashem your G-d commanded you" (Devarim 5:16).  G-d told us to honor our parents, not because it is morally logical, but because it is G-d's commandment.

G-d therefore began with the Ten Commandments.  Although they are logical, we must not keep them merely for ethical reasons, but because they were commanded to us by G-d.  Our first allegiance must be to G-d, and not to any abstract morality or ethic.

Whenever one keeps any of the commandments or does a good deed, he should do it for G-d's sake alone.  Thus, for example, when a person gives charity, he should not do it out of respect for the warden (gabbai), or so that people will praise him and think well of him for being charitable.  If he does this, he is placing the warden and his friends above G-d.  No sin could be worse.  Besides denigrating G-d, it is the grossest ungratefulness.  Such a person has completely forgotten that G-d has given him this wealth so that he will be able to do charity with it and thus be worthy of the Olam Haba.

The same is true when a person refrains from sinning because he is afraid or ashamed in front of others, or because of the community officials who prevent him.  If he could find a hidden place where no one would see him, he would do whatever he desired.  What sin could be worse than this?  Such a person is behaving as if G-d does not see and does not look into each person's heart.

How foolish such a person is for fearing flesh and blood, but not fearing G-d!  A human being might die before he could admonish him, but G-d exists forever, and can punish a person both in this world and in the next.


Ordering of the Ten Commandments

The order of the Ten Commandments is very important, and each commandment is bound to the other. This can be understood through a parable:

A king once was building a new city in an uninhabited area. The first thing he did was to buy up a number of slaves who had been war captives, paying a large sum to secure their freedom. As soon as these freed captives were settled in the city, the king came and spoke to them, asking them to accept his rule. Obviously, the first thing the king will tell them is how great a favor he had done for these people in securing their freedom.

G-d did exactly the same thing when He introduced His commandments with the words, "I am Hashem your G-d who brought you out of the land of Egypt, from the place of slavery. (Shemot 20:2) You therefore have an obligation to accept me as your King."

The next thing that the king does is warn the people not to give honor or status to any other king. G-d similarly said, "Do not have any other gods before Me. Do not make any idols" (Shemot 20:3, 4) 

The king then tells his new subjects that they must show respect for him, not using his name for trivial oaths, and certainly not for false oaths. G-d similarly commanded, "Do not take the name of Hashem your G-d in vain." (20:7) 

The next thing that the king will do is to designate a special day so that the people would remember periodically that the king was the one who built this city from scratch, and freed its citizens from slavery. G-d also gave the commandment, "Remember the Sabbath day to sanctify it." (20:8) Through the Shabbat, one recalls that G-d created the world ex nihilo.

The Shabbat also teaches that not only did G-d create the world, but He also constantly oversees it, changing the very laws of nature when necessary to give each person what he deserves. We saw this through the miracles that were done in Egypt at the Exodus. It is for this reason that in the second reading of the Ten Commandments, G-d said regarding the Shabbat, "You shall remember that you were slaves in the land of Egypt, and Hashem your G-d took you out of there ... ; therefore, Hashem your G-d commanded you to keep the Sabbath." (Devarim 5:15) 

Since the Shabbat leads one to recall that G-d created the world ex nihilo, it also leads one to remember the Exodus, since the two are intimately bound together. Since G-d created the world, He is the author of the laws of nature and can change them as He sees fit. When He wanted to, He was able to alter the laws of nature totally, doing great wonders and miracles at the Exodus.

There is also another important purpose to the Shabbat. As mentioned above, the Ten Commandments were given on the Shabbat. Therefore, when a person keeps the Shabbat, he is showing his allegiance to the three most important elements of Judaism:  G-d's creation of the world, the Exodus, and the giving of the Torah.

Moreover, through the Shabbat, one always remembers the great deeds of love that G-d did for us. It is very much like the above-mentioned king who built a new city in an uninhabited place, freeing captives to populate it. Even if the king will only visit the city very seldom, even only once a year, the people will always remember the great kindness that he did for them. They themselves experienced what he had done for them.

This, however, is only true of the original settlers. Their children, however, will never have experienced the king's kindness, and will take it for granted. As far as they are concerned, the city might always have been there. They were born and raised in the city, and never knew what it was not to be free.

Therefore when the king punishes some criminals for violating his law, they consider it to be very cruel. They complain, "What does he want for us anyway? He acts as if the city was his and we were his slaves. He demands that we obey his every order."

In order to prevent this in the future, the king devised a plan. The day that the criminals were punished was set aside as a holiday when the young would have to honor their elders and children their parents, accepting their corrections and rebukes. In this manner, each generation would teach the next generation about their origins. They would tell their children, "We were captives in a certain place, and the king did us the greatest favor in the world by securing our freedom. He brought us to this place and made us his subjects. This is the foundation of our very existence."

In order that this not be forgotten, it is imperative that children listen to their parents, so that the tradition is preserved from one generation to the next. All would then know that the king built the city and freed all its citizens.

But if the children do not respect their parents, they will not pay any attention whatever to the traditions. They will therefore be very likely to rebel against the king.

G-d therefore gave the commandment, "Honor your father and your mother." (20:12) This obliges a person to follow the traditions of his parents as well as of the rabbi who teaches him Torah. This is a foundation of Judaism, because no one alive today was actually in Egypt. We did not see how we were slaves, mixing mortar and making bricks for the Egyptians without any pay. We only know this from our parents and teachers. We must therefore honor them and not do anything against their will. We will then know our roots, and the obligations that they imply. We will realize that G-d freed us from slavery, and we have a great obligation to Him.

We thus see that the commandments are all interdependent. They are all necessary so that a person will realize that he is G-d's servant with an obligation to keep His commandments.

After all this, the king must provide laws for the welfare of the city. So as the population not be diminished, he must prohibit murder. Lest a person feel that populating the city should also be done through adultery, the king forbade relations with another man's wife. One may still argue that kidnapping should be permitted, since this does not affect the city's population. The king therefore also forbade kidnapping.

With life and family secure, the people might still think that they can do as they please with others' property. The king therefore made a law forbidding robbery and stealing. One might still think that this is only true when one actually takes another's possessions with his hands, but to cause monetary loss by testifying falsely is permitted. Therefore the king issued a law forbidding perjury. Even with words it is forbidden to cause another harm.

Finally, the king issued orders forbidding his subjects to covet and desire that which is not theirs. This indicates that not only is it forbidden to harm another with action and speech, but even with thought, coveting another's possessions in his heart. Even this is also forbidden.

The Ten Commandments also parallel the ten sayings with which the world was created.   This teaches that the world was created only for the sake of the Torah. As long as Yisrael keeps the Torah, the world endures. But when they do not, the world experiences major catastrophes. G-d thus said, "If not for My covenant of day and night, I would not have set up the decree of heaven and earth" (Yirmeyahu 33:25).  Through the study of the Torah day and night, the heaven and earth are sustained.


-MeAm Lo'ez; Raanach; Ibn Ezra; Bachya; Zohar; Ramban