Chapter 18

n18:1-12]

n18:1]

Miracles do not transform the beliefs of the non-believers of the world; those who refuse to recognise the hand of G-d will always interpret events to suit their own purposes.

Question Are the Rabbi’s not guilty of such a transgression in many of their interpretations too?

In recognition of the service Jethro gave, he was given the name Jether, which connotes the concept of addition, to allude to the fact that was described in a passage that was added to the Torah (see 18:17-26). When he converted to Judaism Question What did it mean at that time to convert to Judaism?, the letter vav was added to his name, which become Jethro [יתרו].{.note}
— (Rashi)

In v2:18, he is called Reuel, and in v4:18, both Jether and Jethro. All in all he had seven names, Reuel, Jether, Jethro, Hobab, Heber, Keini and Putiel.

v18:1-2] Yitro, Chieftain of the Midianites, hears about G-d’s helping the Hebrews (v1). He decides it is time to visit him, and takes Zipporah and her two sons with him.

n18:1] “Hand of Egypt”, which is used three times, seems to be an expression of the time, for the Hand of G-d is also used often. How far one’s hand stretches over the people or the land is indicative of the breadth of one’s influence. Today, we say things like: “Keep it in hand”; “Get a hand(le) on it”; “I want a hand in it”; “Let’s shake hands to close the deal”; “Gotta hand it to him”; “It got handed to him on a platter”.

n18:3-4] Names of Moses’ children: Gershom (גר־שׁם) — because his father was stranger in a foreign land — and Eliezar (אלי־אזר) — because G-d came to Moses’ rescue (v2) — at the Mountain of G-d (v6).

A tzaddik’s true world is not this one.
— (Or HaChaim)

Question Why is it necessary to repeat the explanation of Moses’ childrens names?

v18:7-9] Yitro’s Arrival
Upon Yitro’s arrival, Moses prostrates himself, and welcomes him into his tent (v7), where he recounts the story in detail. (v8) Yitro is very happy about the outcome, and especially “tingling” (some say with delight, some say with anxiety) over G-d’s help for our people (v9).

Note תְּלָאָה (n-f) - toil, hardship, distress, weariness (v18:9).

וַיִּ֣חַדְּ Comes either from חָדָה (v) - to rejoice (Qal); to make glad, gladden (Piel) or חָדָה (vb) be or grow sharp, discern (Qal); sharpen (Hiph) — Proverbs 27:17b; בַּרְזֶל בְּבַרְזֶל יָ֑חַד וְאִישׁ יַחַד פְּנֵי־רֵעֵהוּ – just as iron by means of iron grows sharp, let a man sharpen the face of his friend (v18:9).

The word, meaning rejoiced is of Aramaic origin. Here it alludes to the word חדּוּדּים, prickles, for his happiness was so great that he felt physically thrilled, like someone who may weep or become faint when he is overwhelmed with unexpected joy (Or HaChaim). According to Rashi, however, it refers to the fact that despite his happiness for the Jews, he felt “prickles of unease” over what had happened to the Egyptians. Note: Which fits in more with the definition of sharp or discerning.

Rejoice This seems to the only place that חָדָה has the meaning of rejoice. It is more likely discern, which is an interesting look at the relationship between the two.

יַחַד The other meaning (which is more common) of וַיִּ֣חַדְּ would be derived from יַחַד which means together. So one could say that “Yitro empathised with Moses regarding the hardships that ….” This is more in tune with the reading too.

Jewish chauvinism The reason for Moses and the community honouring Yitro is “justified by his offering his (good or useful) advice to Moses.”

Here is the high priest of Midian, who took in a refugee – a murderer, in fact – looked after him, gave him his daughter as wife, fed him and employed him for years. Moses would not have realised his potential and become the man he was, if it was not for Yitro’s influence. To show the relationship, this piece regarding his “good” advice is included, as well as Moses’ acceptance of his sage advice. There is no acknowledgement of his part, except by naming the parasha after him—which, itself, is a great honour—with little comment on his support and critical place.

Of course, he has to convert to Judaism (which really didn’t exist at the time) in order to be positively mentioned. What it is more likely to represent, is his acceptance of HaShem – expressed through his sacrifices. But, would he have abandoned his previous religious beliefs? Would he give up his position of eminence and respect as the High Priest of Midian?

Or could one imagine the story to be that, as an authentic spiritual seeker, he had all his life been seeking the one True G-d. Upon “encountering” Him, he could no longer deny the truth, and actually converted to Judaism. However, the problem I have with that narrative, there was no Judaism at the time, nor any formal conversion process. Just as a king could declare someone to be a member of his kingdom, so a priest (especially one as esteemed as Moshe Rabeinu) could always “convert” someone by accepting them into the community. At that time there were no kashrut laws, no Torah immorality laws, no Torah definition of what is sacred or not, etc.

Yet it does mention Yitro sacrificing to the Lord… through the sacrifice the actual conversion occurred and was accepted.

v18:11]
זָד֖וּ (v) To act presumptuously, to deal arrogantly (with ‘al’), to defy proudly (with ‘el’) (Qal); to boil, seethe, act proudly; to act presumptuously, act insolently (Hiphil);

Jethro is convinced that HaShem is superior to all the other gods.

“Measure for measure”, means that G-d treats people in accordance with their own deeds, both for the good and for the bad, although the fairness of his judgements are not always clear to us.

As far as the Egyptians were concerned, Jethro saw that G-d dealt with the Egyptians in the very manner they conspired to act against the the Jewish nation, and that convinced him of G-d’s superiority.

v18:12]
עֹלָ֥ה וּזְבָחִ֖ים—burnt offering and sacrifices (for G-d).

Conversion Yitro converts to Judaism, through circumcision and immersion, and then gives an elevation and meal offering (עולה וזבחים). This is before the receiving of the Torah. This points to the probability that the Hebrews were performing such rituals before the reception of the Torah. It also would refer to the “ceremonies” that the Hebrews wanted some time off from their labours in Egypt to perform which resulted in the Exodus, pointing to the existence of such ceremonies and rituals amongst the people even before the adjustment that was to occur after receiving the Torah.

Note It seems that the elders came to break bread with Jethro. This speaks of a private event which was both an offering and a sacrifice. It was not public, and some of the esteemed members of the community attended. This speaks of a time when the offerings and sacrificies were often carried out at private altars in personal ceremonies.

When the body is at peace and enjoys such pleasures as good food or music, it is more receptive to spiritual stimuli.

It is characteristic of the greatest people that they are more solicitous of the comfort of others than that of their own.

18:13-2–6] Judge
Moses sits and judges the people, while they wait from morning to evening to get an audience with him (v13). Jethro questions his method, asking “Why do you do it by yourself?” Yitro claims that he will just exhaust himself and the people for he is only one (v14). Moses answers that the people come to him to seek G-d and G-d’s words and that he needs to teach them the laws and statutes (v15-16). “I judge between a man and his fellow. I make known the decrees of G-d and his teachings!” he says (v17).

Teachings - תורה Here, prior to the Revelation at Sinai, the word torah means teachings. Since receiving the Torah, this has been overruled by defining Torah as the Word of G-d.

n18:13] Yom Kippur — is the day of forgiveness, when Jews forgive one another and join as a single nation

Note In that time, the Teacher sat, and the pupils stood as a sign of respect. It is the opposite today.

n18:16] Comes to me
The note explains the order by which Moses judged the people. First issue regarding the public welfare. Then disputes involving the leaders as this was “the best way to teach them the practical application of the law so that they would learn the proper application of the law. Finally, he would turn to the needs of the general population.”

n18:17] Father-in-law Why is the term “father-in-law” (חותן) used so often? Thirteen times in all?

Some sages say that it is to represent the change of loyalties of Yitro. That he has now become a part of the Mosaic family, and no longer of the Midianites. Whereas, once he was distinguished because he was a Midianite Chieftan, and now his distinguished by the fact that he is Moses’ father-in-law.

However, it is also perhaps that from the Jewish point of view of that he was no longer of importance as Yitro, the High Priest of the Midianites.

I believe he should be, and perhaps is—after all, the reading of the culminating event of the Exodus, the giving of the Ten Commandments at Sinai is named after him—acknowledged for the support and sustenance that he provided Moshe Rabeinu.

v18:18-23] Delegate
Jethro then proceeds to instruct Moses. He start off: “If you continue this way, you will wear yourself out, and then you will no longer be able to help the people” (v18). He says to Moses: “You will hear the words of your people, and you will bring their matters to G-d (v19). You shall teach and explain G-d’s statutes to them (v20). However, choose men of substance as leaders (v21), and men of integrity as Judges (v22) so that you may survive” (v23).

#tol
Note This is the basic concept upon which the Tree of Life Network is based. The structure is the similar, except for the fact that it is enhanced and expressed through the technology and concepts of today.

When people are confident that they are ruled justly, they are at peace, free from resentment and frustration, for people can more easily cope with problems and poverty than with the feeling that more powerful or better connected individuals are taking advantage of them.

נָבֹ֣ל תִּבֹּ֔ל Sink or drop down from exhaustion

n18:21] Discernment

• Men of accomplishment - אַנְשֵׁי־חַ֙יִל֙
  This indicates men of wealth, which should enable them to resist pressure to influence their judgement (Rashi). According to Sforno, these are able men, who posses good judgement and possess a deep knowledge of the law Note[NoteWhat law is he referring to here? Today, I understand, it is in relation to the Torah. and the ability to recognise conflict.
  If he was unable to find men with all the characteristics, he chose able men over those with the other characteristicS.
• God-fearing - יִרְאֵ֧י אֱלֹהִ֛ים
  Those who genuinely fear G-d, will be afraid of no person. (Ibn Ezra) Judges who are subject to a Divine Authority will not be swayed by flattery, bribery or threats.
• Men of truth - אַנְשֵׁ֥י אֱמֶ֖ת
• Despise money - שֹׂ֣נְאֵי בָ֑צַע
  The judge must be the sort of person who will not be swayed by financial considerations, even when he will suffer a personal loss. They despise the very idea of taking money from others. (Onkelos) They despised bribes, or anything that could be construed as an attempt to influence them. Or they do not wish to have much money, because wealth leads to tempation.

In a nutshell, one could describe them as “God-fearing men of Truth who despise money.” This is where the need for men of accomplishment comes in.

v18:24-27] Moses followed Jethro’s advice, and chose leaders and judges to help settle disputes and disagreements amongst the people. Jethro returns home to Midian (v27).

Chapter 19

The Climax is now at hand

v19:1-2] Three months since the Exodus
The people had left Rephidim and were in the Sinai desert, camped at the foot of the Mountain of G-d. Jethro had come to them at the mountain

n19:2] “And Israel encamped there” — וַיִּֽחַן־שָׁ֥ם יִשְׂרָאֵ֖ל
The huge multitude camped like a single person, with a single desire (Rashi). For Israel, or any group, to rise to its highest calling, it must be united. Only when it was united in its goal of hearing the Word of G-d could it receive the Torah.

When all Jews are united, each one becomes more precious. Every Jews should feel responsible to alleviate the distress of all others. We must be concerned with the spiritual and material needs of all our brethren.

Note When it is just the Jews, it is a big enough task. But, with the liberation doctrine, where we all have to look after everyone, it becomes too big for one nation to handle, because the masses will include many people who might be against the donor nation.

“Say and relate” — תֹאמַר֙ לְבֵ֣ית יַעֲקֹ֔ב וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל. The word תֹאמַר֙ implies a mild form of speech. When Moses spoke to the House of Jacob, which refers to the woman (Mechilta), he expressed the commandments in a manner suitable to their compassionate, maternal nature. Women set the tone of the home and they are the ones responsible to incalculate love of Torah in their children, a task to which their loving nature is best suited. The word תַגֵּ֖יד, and relate, implies firmness or even harshness, for when Moses spoke to the Children of Israel, it refers to the men.

v19:3-6] Ascension
Moses ascends to G-d and HaShem called to him, saying: "Say to the people (v3). You have seen what I have done! (v4) If you obey me and keep my commandments, you will be a treasure unto Me (v5). You will become a kingdom of Kohanim (priests) - ממלכת כוהנים, and a holy nation - גוי קדושׁ (v6).

n19:3] “Moses ascended” — וּמֹשֶׁ֥ה עָלָ֖ה

Note Moses ascends, and then G-d calls to him! That seems to be in reverse order. This is an example where the mountain might mean a place of ascension, higher than the place Moses had ascended to. The commentators describe this as meaning, “while Moses was ascending the mountain, the voice of G-d spoke to him from the [top of] the mountain.”

Human endeavour [אֵתְעְַרוּתָא דלְתַתָּא] is the prerequisite to eliciting a Divine initiative [אִתְעְַרוּתָא דלְעַילָא] (Or HaChaim).

Miracles:

10 plagues, splitting of the Red Sea, cloud by day & fire by night,
sweeten the water, water from the rock. “Tell them, they have seen what I can do”

• Egypt : מצריים
• Eagle : נשׁר
• Brought you to Me: אָבִא אתכם אלי

And now if you:

• Hearken to Me : תשׁמעו בקולִי ( -> released from Egypt)
• Observe My Covenant ( -> fly as high as the eagle )
  Then you shall be to me:
  • Most beloved treasure of all My people : סגולה מכל העמים
  • A kingdom of ministers : ממלכת כוהנים
  • A holy nation : גוי קדוש ( -> close to G-d )
• ַאשׁר צוָּהוּ יהוה

v19:7-8] Everything we shall do:
After having received the words from G-d, Moses assembled the elders and placed the words before them (v7). The people respond “Everything we shall do” – כל אשׁר דבר יהוה נעשׂה. Moses took the words of the people back to G-d (v8).

Note This is an example of a “missing detail”. G-d speaks to Moses, who speaks to the elders, who then tell the people, and back again.

n19:4-6] G-d’s proposal

G-d offered the Torah to other nations, but they refused it because the commandments were in conflict of their national characteristics. Human beings have a natures that are rooted in their innermost spiritual forces. That nations have their own unique characteristics is the message of centuries of history. The Torah can become the national heritage only of a people that is suited to its demands. Nations nurtured in impurity and wickedness could no more accept the Torah than a midget can touch a vaulted ceiling. That Israel was willing to accept the Torah without even inquiring as to its contents was because it had inherited the spiritual heritage of the Patriarchs that its cousins had rejected.

v19:5-6 ] “If you hearken to Me and observe My covenant, you shall be to Me the most Beloved treasures of all peoples, for Mine is the entire world. You shall be to Me a kingdom of ministers and a holy nation.”

X v19:9-10] Cloud

God says, “I will speak to you from the thickness of the cloud, so that they people can hear, and so that they will believe in me” (v9). Note Yet, according to the narrative, G-d summons Moses to ascend the mountain, who then transmits it to the elders, etc. “Go to the people” (v11). Note Also contradicts v9. If the people can hear G-d speaking from the cloud, why would Moses need to repeat everything to them? “Today and tomorrow, prepare, wash your garments (v10). On the third day 'ה will descend before the people”

v19:12-13] Boundaries
God continues: “Set boundaries for the people, that none shall approach the mount, lest they die (v12). No hand shall touch the mountain, lest they die. When the ram’s horn sounds, the people may ascend the mountain (v13).”

v19:14] Descended
Moses descended from the mountain. The people prepared themselves and they washed themselves (v14). Note It does not say ‘Moses told them’, so perhaps they did hear these instructions from the cloud.

v19:15] However, he does say to them, “Be ready. You must keep away from women.” Note Did Moses add this restriction, as G-d did not explicitly say this?

v19:16-20] 3rd day
On the morning of the third day, there was thunder and lightning above the mountain, and a thick cloud descended upon the mountain, while a loud shofar blast rang out (v16). The people gather at the bottom of the smoking mountain (v17-18). The shofar rang out, Moses spoke, G-d answered (v19). G-d is on the peak, summons Moses who then ascends (v20).

Mountain Could the mountain not mean heights, just as Negev would mean south? The mountain is symbolic of a height that is above the norm. It also is indicative of the principle that G-d does not descend to our level, as low as us. He requires us to “ascend the mountain” - a spiritual mountain - in order to meet with Him.

v19:21-25] Go down

G-d says, "Go down again. Warn the people not to approach the mountain (v21). Tell the priests to prepare themselves” (v22). Note It is unclear what extra preparation the priests were supposed to carry out. Moses responds, saying that the people have been warned, and thus, no one will approach the mountain (v23). God insists, “Go down. Ascend with Aaron. But the priests and populace may not ascend (v24).” Note Have the instructions changed? The people were supposed to ascend the mountain upon the hearing the blast of the shofar (from v13).} Moses obeys (v25).

Chapter 20

Ten Commandments - עשׂרת הדברות

When the Holy One, blessed be He, presented the Torah at Sinai, not a bird chirped, not a fowl flew, not an ox lowed, not an ascended, not a seraph proclaimed קדושׁ, Holy. The sea did not roll, and no creature made a sound. All of the vast universe was silent and mute. It was then that the Voice went forth and proclaimed, I am HaShem, your G-d! (Shemos Rabbah 29:9). When G-d revealed Himself to Israel, the world fell silent, because this moment was pivotal not only to Israel but to all of Creation; had Israel not accepted the Torah, the universe would have come to an end [see Shabbos 88a].
Every member of the nation experienced prophecy during that unprecedented and unmatched event, thus they would never doubt that prophecy was a reality, not a pretty figure of speach.

Note This underlines the different meaning of prophecy in our tradition where prophecy means something closer to enlightenment. They saw G-d and felt His power which reveals the secrets of Creation. A prophet, for us, is not one who reveals the future, but one who has a close encounter and a possible relationship with G-d.

What did the people hear from G-d. On the one the Mechilta teaches that G-d recited all Ten Commandments together in one instant, implying that Israel heard all ten from G-d. However the sages teach that the numerical value of the word תורה is 611, because Moses taught 611 of the 613 commandments to the people. The other two—the first two—they heard directly from G-d (Makkos 24a). Rashi and Rambam explain that the nation indeed heard all the Ten Commandments simultaneously from G-d, but since all the words were uttered in one instant, they could not comprehend them. Then G-d began to repeat the commandments word for word, so that the people could understand. After he had completed the first two, the people pleaded with Moses to teach them the rest (Deut. 5:22-24). Thus they heard all ten from G-d, but were taught eight by Moses.
Ramban (Moreh Nevuchim 11:32) comments that they heard only the first two from G-d, but they could hear only the sound of the Divine voice, as it were, and could not understand the words He was saying, as the Torah states, the people heard the sound of words (Deut 4:12), implying that they heard the sound of the words, but not the words themselves. Moses, however, heard and understood and taught them to the Israel. Thus, the people experienced prophecy, for they heard G-d’s voice, but their faith in Moses was reinforced, because only he understood what G-d was saying.
Gur Aryeh explainds why G-d gave all His commandments in a single utterance. It was to symbolise that the entire Torah is a single, inseparable unit; rather than a collection of disparate commandments and statements, the Torah is one unified whole. Consequently, to contend that one can abrogate even a single word of the Torah will affect the rest of the Torah, as well, and is a heretical statement.

v20:1] G-d spoke these words:

I. Have faith in G-d’s existence—He is eternal and all-powerful.

“I am HaShem, your God, who took you out of Egypt, from the house of slavery” (v2).
אָֽנֹכִ֖י֙ יְהֹוָ֣ה אֱלֹהֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִ֑͏ֽים׃

This is a statement of fact, rather than a commandment. It forms the foundation stone upon which all the others are formed. For, if ה’ אֱלֹהֶ֑֔יךָ — HaShem is not your G-d, then any commandments that refer to G-d will not be relevant to you, and the others that deal with humanity might be relevant. But upon what do they stand? Some might argue that they are “reasonable”, but in the heat of survival and passion, reason is often not the driving force.

Thus it is a necessary prerequisite to any commandments that we accept the “existence of HaShem as the only God because laws cannot be promulgated until the authority of the Promulgator is acknowledged.” How can a king rule when he has no subjects? So G-d in essence states, “Accept My Sovereignty, then can I set forth My decrees.”

Thus HaShem describes Himself as ה’ אֱלֹהֶ֑֔יךָ — “I am HaShem, your G-d”. HaShem is G-d’s unpronounceable Name and often denotes merc>y. Elohim also implies power, and as such, sometimes refers to angels, a court of law, or rulers. It is also used to refer to idols, whose followers consider to have power.

However, by referring to Himself as your G-d, the Almighty announced that He is Israel’s own deity and, we are to pray only and directly to Him.

Note: This is more nuanced in my view. G-d declares Himself to be Israel’s G-d. Does that mean He is only G-d to the Jews, yet wants the whole world to acknowledged by . That was the reason for the plagues and the splitting of the sea.

אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ — Who has taken you out.

Since G-d has no body and human beings can have no true perception of His Essence, our concept depends on the circumstances in which He manifests Himself. Thus, in Egypt and at the sea, the people “saw” Him as a strong Warrior. At Sinai, they “saw” Him as an elderly compassionate Father. Such apparent dichotomies had led early generations to assume that there were many different gods: a god of mercy, a god of justice, a god of fertility, and so on. Thus, when G-d revealed Himself at Sinai, He informed Israel clearly that there was only one HaShem, in Egypt, at the Sea and at Sinai.

II. No other gods

v3-5]

“You shall have no other G-d’s besides me.”
לֹֽ֣א־יִהְיֶ֥͏ֽה־לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים עַל־פָּנָֽ͏ַ֗י׃

No graven images: “You shall make no graven images or any likeness of anything that exists in heaven, on earth, or in the water” (v4).
לֹֽ֣א־תַעֲשֶֽׂ֨ה־לְךָ֥֣ פֶ֣֙סֶל֙ ׀ וְכׇל־תְּמוּנָ֔֡ה אֲשֶׁ֤֣ר בַּשָּׁמַ֣֙יִם֙ ׀ מִמַּ֔֡עַל וַֽאֲשֶׁ֥ר֩ בָּאָ֖֨רֶץ מִתָּ֑͏ַ֜חַת וַאֲשֶׁ֥ר בַּמַּ֖֣יִם ׀ מִתַּ֥֣חַת לָאָֽ֗רֶץ׃
Not worship them: “You shall neither prostrate yourselves to them nor worship them.”(v5)
לֹֽא־תִשְׁתַּחֲוֶ֥֣ה לָהֶ֖ם֮ וְלֹ֣א תׇעׇבְדֵ֑ם֒

For I the ETERNAL your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me, but showing kindness to the thousandth generation of those who love Me and keep My commandments (v6).
כִּ֣י אָֽנֹכִ֞י יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ אֵ֣ל קַנָּ֔א פֹּ֠קֵ֠ד עֲוֺ֨ן אָבֹ֧ת עַל־בָּנִ֛ים עַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֹׂנְאָֽ֑י׃ וְעֹ֥֤שֶׂה חֶ֖֙סֶד֙ לַאֲלָפִ֑֔ים לְאֹהֲבַ֖י וּלְשֹׁמְרֵ֥י מִצְוֺתָֽי׃

This commandment comprises four separate negative injunctions.

• It is forbidden to believe in idols
• It is forbidden to make or possess them
• It is forbidden to worship them through any of the four forms of Divine service — prostration, animal slaughter, bringing offerings or libations of wine or other liquids upon an altar
• It is forbidden to worship an idol by means that are unique to it.

עַל־פָּנָֽ͏ַ֗י — In My Presence

Since G-d is eternal, this prohibition is permanent (Rashi). To defy a human king to his face is the worst form of treason, and since G-d is omnipresent, idolatry is an unpardonable offence (Ibn Ezra, Sforno).

Rambam, Ramban and others trace the development of idolatry from early history, when it was clear to all that there was a Creator. People felt that by showing respect for the intermediaries through which G-d controls the universe, they were displaying reverence for Him, much as one honours a king or president by showing respect to his emissaries and ministers. Then, in time, people began to believe that these forces and beings had independent powers, and came to worship them as independent entities. At first they worshipped the angels, which are heavenly spiritual beings in time, the cult spread to the heavenly bodies and even to people of exceptional ability, such as Pharoah and Nebuchadnezzar. The idolaters felt that they worship would increase the power of the heavenly bodies or the king that guided their destinies, because they would have the merit of the multitudes in addition to their own considerable powers. Later the corruption spread to the worship of shedim – demons – evil, semi-spiritual beings. The prohibition refers to all beings of any form that can conceivably be worshipped. Note This could conceivable be extended to non-living beings as well. It could become the worship of an idea, like wealth, or that of a material, like money.

קַנָּ֔א — jealous

The Torah uses the expression jealous only with reference to idolatry and to a suspicious husband’s claim that his wife was unfaithful (Numbers 5:14). The term refers to an abuse of trust and someone’s refusal to give up something that is rightfully his. In the context of idolatry, G-d alone is entitled to the veneration of human beings, and He will not countenance worship of other beings. Mechilta teaches that G-d says, “For idolatry, I zealously exact punishment, but in other matters I am gracious and merciful.”

עֲוֺ֨ן אָבֹ֧ת עַל־בָּנִ֛ים — The sin of fathers upon children.
In response to the question of how children

III. Oaths

v20:7]
Do not take the Name of HaShem, your G-d, in vain…
לֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־יְהֹוָ֥ה אֱלֹהֶ֖יךָ לַשָּׁ֑וְא

This commandment is an extension of the previous one. Just as it is forbidden to show contempt for G-d by making an idol, so it is forbidden to disgrace His Name by using it for no valid purpose. It is forbidden even to utter G-d’s Name casually. (Ramban).
The term שָּׁ֑וְא, vain appears twice in this verse, and Onkelos translates it in two different ways, in vain and falsely.

כִּ֣י לֹ֤א יְנַקֶּה֙—For HaShem will not absolve.

When someone uses G-d’s Name to validate an oath, it is as if the person sayhs that his word is as true as G-d’s existence. For him to violate his oat, then, [or to trivialise it] shows that he holds G-d in contempt (Ibn Ezra).

IV. Sabbath

v20:8]
Remember the Sabbath day. Keep it holy.
זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ׃

v20:9-11]

Six days shall you labour, but on the seventh you shall rest, for G-d made heaven and earth in six days, and rested on the seventh"

n8-11]

The first three commandments required our acceptance of G-d, forbade us from worshipping other deities, and not to use His Name lightly. The fourth commandment orders us to observe the Sabbath to remind us that He is the Creator. G-d created for six days and rested on the seventh. Our observance, therefore, bears testimony to this concept and follows naturally from the previous three.
This commandment is composed of two complimentary precepts: זָכ֛וֹר֩, Remember, as is found in our passage, and שָׁמוֹר,* ֺObserve*, as it appears in Deuteronomy 5:12. The commandment to remember requires us to sanctifying the Sabbath by [doing such things as Kiddush, wearing fine clothing, eating fine food, and] devoting the day to [the study of Torah and] the service of G-d. If only you could always have on your mind to find ways to honour the Sabbath, even during the week.

V. Honour:

Honour thy father and mother.

VI-IX. Do not: (x4) Do not murder, carry out adultery, steal or bear false witness. (v13)
X. Covet: “Do not covet your neighbours possessions.” (v15)

v20:15-16] Saw voices
The people saw voices and torches – רואים את הקולות – heard the sound of the shofar, the smoke pouring off the mountain, and were afraid (v15). They said to Moses: “You speak for us” (v16).

v20:17-18] Calm
Moses tried to calm them down, saying “Fear not. G-d is hear to help you, not harm you.” Then Moses entered the opaque darkness (of the cloud) (v18).

v20:19] Seen
G-d says to Moses: “Tell the people what you have seen.”

v20:20] Images
“They may make no images of any of My Divine beings” Note This must be important to Him, as it is repeated here. Perhaps it is an update to the previous statement regarding graven images… for here it is no images of any kind.

v20:21] Altar
“Make an altar of earth for you to sacrifice to Me (v12). When you make an altar of stones, it shall be made of one piece. No iron shall touch it (v22). It will have no steps so that your nakedness may not be revealed before Me” (v23).

Haftorah - Isaiah 6:1-13

v1] Image of G-d

v2] Seraphim

v3] “Holy, Holy, Holy”

v4] Doorposts quaked

v5] I am lost

v6] Coal

v7] Touch my mouth

*v8] “Whom shall I send?”

v9] They do not Understand

v10] Dull the people