The Profound Structure of the Aseret Hadibrot

Among the many teachings of our faith, one of the most foundational verses in the Torah is

תּוֹרָ֥ה צִוָּה־לָ֖נוּ מֹשֶׁ֑ה מוֹרָשָׁ֖ה קְהִלַּ֥ת יַעֲקֹֽב

"Moses commanded us the Torah, an inheritance for the congregation of Jacob" (Devarim 33:4).

Moshe Rabbeinu, our greatest teacher, was the conduit through which the Torah was given to Klal Yisrael. Yet a deeper look into the words of Chazal reveals an intriguing nuance to this idea.

The Gemara in Makkot (23b) teaches that, while the Torah consists of 613 mitzvot, Moshe Rabbeinu directly taught us 611 of them. The gematria of  תורה is  611 . The other two mitzvot—the first two of the Aseret Hadibrot, "Anochi Hashem" and "Lo Yihyeh Lecha"—were heard directly from Hashem at Har Sinai. These mitzvot were so fundamental that no intermediary was necessary; Klal Yisrael experienced a moment of direct nevuah, an unparalleled revelation that became the cornerstone of our emunah.

The Singular Experience of Har Sinai

Parashat Yitro details the extraordinary moment when Bnei Yisrael stood at Har Sinai, experiencing the divine revelation firsthand. This event was unique and unrepeatable. The Aseret Hadibrot were not just laws; they were the foundation of an eternal covenant, a moment of spiritual elevation that bound the Jewish people to Hashem for all time. But why these ten? Why were these specific commandments chosen as the "headlines" of the Torah? What is their deeper structure?

The Structure of the Aseret Hadibrot

Rashi, in his commentary on Parashat Mishpatim, brings down a teaching from Chazal that all 613 mitzvot are embedded within the Aseret Hadibrot. Rav Saadia Gaon even developed a system demonstrating how every mitzvah in the Torah connects back to these foundational ten.

Various mefarshim, including Seforno, Rav Hirsch, and Ibn Ezra, highlight that mitzvot engage us on three different levels:

1. Machshavah (Thought/Belief) – Our internal convictions, such as emunah and yirat Shamayim.
2. Dibbur (Speech) – The sanctity of speech and how we express ourselves.
3. Ma’aseh (Action) – Physical deeds, from mitzvot like kashrut to donning tefillin.

The Ari HaKadosh notes that the very word "Adam" (man) is an acrostic for these three dimensions: Aleph (Emunah – Thought), Dalet (Dibbur – Speech), Mem (Ma’aseh – Action). The Aseret Hadibrot reflect this deep structure.

The Two Tablets: A Mirror of Human Existence

The Aseret Hadibrot are famously divided into two tablets:

• The first five commandments focus on bein adam laMakom—our relationship with Hashem.
• The second five address bein adam lechaveiro—our ethical conduct with others.

A fascinating pattern emerges within each group:

The First Five Commandments: Machshavah to Ma’aseh

1. "Anochi Hashem" – The foundation of emunah (Thought).
2. "Lo Yihyeh Lecha Elohim Acherim" – Rejection of idolatry, reinforcing belief (Thought).
3. "Lo Tisa Et Shem Hashem Lashav" – Proper use of Hashem’s name (Speech).
4. "Shabbat" – Observance of Shabbat through specific behaviors (Action).
5. "Kibbud Av V’Em" – Honoring parents, expressing gratitude for life (Action).

These mitzvot progress from pure belief (emunah) to speech (dibbur) and then to concrete actions(ma’aseh).

The Second Five Commandments: Ma’aseh to Machshavah

1. "Lo Tirtzach" (Do not murder) – The ultimate wrongful action (Action).
2. "Lo Tinaf" (Do not commit adultery) – Physical morality (Action).
3. "Lo Tignov" (Do not steal) – Ethical interactions (Action).
4. "Lo Ta’aneh L’Reiacha Eid Sheker" (Do not bear false witness) – Integrity in speech (Speech).
5. "Lo Tachmod" (Do not covet) – The final level, governing thought and desire (Thought).

The first set moves from thought to action, while the second set moves from action to thought, forming a perfect symmetry.

It is also interesting to note that Hashem's name is found in the first five commandments, but is not found  in the second  five.

A Map for Life

This structure is more than an intellectual insight—it is a blueprint for spiritual growth. The Torah teaches us that our avodat Hashem must be holistic, engaging our minds, speech, and deeds. In the realm of bein adam laMakom, our journey begins with belief and culminates in action. In the realm of bein adam lechaveiro, we begin with ethical behavior, progressing toward refining our very thoughts and emotions.

The Eternal Lesson

The revelation at Har Sinai was not just about receiving mitzvot; it was about internalizing emunah at its deepest level. The first two mitzvot, heard directly from Hashem, embedded within us an unshakable awareness of Hashem’s existence. The remaining mitzvot required Moshe Rabbeinu’s transmission and explanation, demonstrating the essential role of Torah sheb’al peh in our understanding of mitzvot.

Thus, we return to our original verse: "Torah tzivah Moshe, morashah kehillat Yaakov." The Torah is our inheritance, a gift from Moshe Rabbeinu. Yet, at its core, the foundation of all mitzvot—the recognition of Hashem—was given to us directly. This direct experience of divine revelation remains the bedrock of our faith, ensuring that Klal Yisrael remains forever connected to Hashem, through both our Torah and our ma’asim tovim.

Through the Aseret Hadibrot, we see the structure of mitzvot, the depth of Torah, and the profound nature of our relationship with Hashem and with each other. It is a lesson that continues to shape our lives, guiding us toward spiritual perfection and eternal connection to our Creator.