Hebrew (and the English transliteration) are read from right to left.

Many believed that the greatest of all the mitzvot (commandments) was the very first commandment, "I am יהוה Yahweh (the LORD) your El (God)" (Ex. 20:2a). If one is unwilling to accept Yahweh as our El, the rest of the commandments are not likely to be obeyed. The El of Israel is calling all to obey the glorious truth that He is our El.

The second mitzvot (commandment) is, "Thou shalt have no other elohim (gods) before Me." Why does Adonai command us not to have other gods before Him? Well, first because He is a "jealous El" (For I, יהוה your El am a jealous Ěl. - Ex 20:5 see also Ex. 34:14; Deut. 4:24), which suggests that He watches us lovingly and closely, like a faithful and passionate bridegroom watches over his betrothed. He loves us and has given Himself to us passionately; He is entirely committed to our relationship with Him.

The third mitzvot (commandment) is, "Thou shalt not take the name of Yahweh thy El in vain". Many of the scholarly Hebrews of the past taught that the word translated "name" powerfully refers to the character or reputation of the one who bears it. The revealed name of the LORD— thus can be understood as the invocation for the very presence of God Himself. The word translated "in vain" probably comes from another word that pictures a rushing and destructive storm (sho-ah). One way to understand this mitzvah, then, is that we should never invoke YHWH's name in a thoughtless, careless, or "stormy" manner (for this reason, orthodox Jews never pronounce the literal name, but substitute the word "Adonai" or "HaShem" instead).

When we call upon Yahweh, we are actually invoking the one true El of the universe to manifest Himself to us. Since Yahweh is faithful and will be true to His name, He will really be present whenever He is called. This is serious business, and we should never take it lightly.

The fourth mitzvot is, "Remember the Sabbath day, to keep it holy". The word translated "remember" (zah-khor) means more than merely recalling something past, but suggests actively focusing the mind upon something in the present. But what are we to "remember?"

In Genesis 2:3 we are told that the CREATOR rested (shavat) from His creative activity and set apart the seventh day as the memorial of the work of His hands. He called the seventh day "holy" (kadosh), which means set apart as sacred, as exalted, as honored.

Just as Yahweh set apart a time to focus on and honor the marvelous works of His hands, so we are commanded to regularly set apart a time to focus on and honor our own creative life in Adonai. Notice that both God and man are to set apart the Sabbath and share in the glory of this shared creative life.

Some Jewish teachers believe that the Sabbath is a picture of the Olam Ha Bah, or world to come. In the present rhythm of this life, however, the Sabbath is a sacred time to become spiritually re-connected with our true identities as Yahweh's very children.

The fifth mitzvah marks a transition from the first four (which have to do with our relationship with Yahweh) to the following five (which have to do with our relationship with others). In this pivotal commandment, the word translated "honor" (kah-bed) derives from a root word meaning "weighty," in terms of impressiveness or importance. The same word is also used to refer to our heartfelt attitude toward Yahweh.

The Lord intended that the mishpakah (family) would picture His relationship with us. Just as Yahweh created both man and woman in His image (Gen. 1:27), so children are to regard their parents as divinely ordained and truly significant.

The first four mitzvot tell us about Yahweh; and it is only through obedience to these commandments that we are able to really understand our own identity — as well as the identity of others in our family, our community, and our world.

Scholarly Hebrews of the past noted that the word "ratsakh" applies only to illegal killing (premeditated murder) — and is never used in administering of true justice.

Since man is made in the image of Yahweh, his life is infinitely precious — only Yahweh Himself has the right to give and take life. In the Mishnah it is written, "Why was only one man (i.e., Adam) created by Yahweh? — to teach that whoever takes a single life destroys thereby a whole world."

But murder can be figurative as well as literal. The Talmud notes that shaming another publicly is like murder, since the shame causes the blood to leave the face. Moreover, gossip or slander are considered murderous to the dignity of man. The Pirkei Avot (Ethics of the Fathers) states, "The evil tongue slays three persons: the utterer of the evil, the listener, and the one spoken about..." Yeshuah also linked the ideas of our words and attitudes with murder (see Matt. 15:19).

The seventh mitzvot is, "Thou shalt not commit adultery". Adultery refers to acts (reserved for marriage) between a married person and someone other than his or her spouse. The penalty for adultery was severe (see Dt. 22:22; Lev. 20:10).

From the verse, "The ... adulterer waits for twilight saying, No eye shall see me" (Job 24:15), the Talmud identifies the adulterer as a practical atheist, since he does not say, No man shall see me, but no eye — neither the eye of one below nor the eye of God above.

Y'shua identified the root condition of adultery as a problem with the heart: "For out of the heart proceed...adulteries." The heart's true affections are evidenced by the use of one's eyes (see Matt. 5:27-28).

Adultery is a grave sacrilege, since it not only violates the sworn promise of parties to a sacred covenant, but perverts the picture of our union with Yahweh  Himself. As Paul wrote to the church at Ephesus, "We are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Y'shua and the church" (Eph. 5:30-32).

"My son, to my wisdom O do pay attention," begins the king of Israel. He adds: "To my discernment incline your ears, so as to guard thinking abilities; and may your own lips safeguard knowledge itself." - Prov. 5:1,2.

To resist temptations toward immorality, we need wisdom—the ability to put Scriptural knowledge to use—and discernment, or the power to distinguish right from wrong and to choose the correct course. We are urged to pay attention to wisdom and discernment so as to guard our thinking ability. How may we do so? When we study God's Word, the Bible, we need to take note of the way Yahweh does things and incline our ear to his will and purposes. By doing this, we will be directing our thought processes into right channels. Thinking ability thus acquired is harmonious with godly wisdom and knowledge. When properly exercised, this ability protects us from being ensnared by immoral enticements.

The reason why thinking ability is essential in maintaining moral purity in an unclean world is that the ways of an immoral person are seductive. Solomon warns: "As a honeycomb the lips of a strange woman keep dripping, and her palate is smoother than oil. But the aftereffect from her is as bitter as wormwood; it is as sharp as a two-edged sword." - Prov 5:3,4.

In this proverb, the wayward person is portrayed as "a strange woman"—a prostitute.(The word "stranger" was applied to those who turned aside from what was in harmony with the Law and thus alienated themselves from Jehovah. Hence, a prostitute is referred to as "a strange woman.") The words with which she seduces her victim are as sweet as comb honey and smoother than olive oil. Do not most immoral sexual advances begin this way? For example, consider the experience of an attractive 27-year-old secretary named Amy. She relates: "This man at work gives me a lot of attention and praises me at every opportunity. It feels nice to be noticed. But I can clearly see that his interest in me is strictly sexual. I am not going to be taken in by his advances." The flattering words of a seducer or a seductress are usually attractive unless we recognize their true nature. For this we need to exercise our thinking ability.

The aftereffects of immorality are as bitter as wormwood and as sharp as a two-edged sword—painful and death dealing. A troubled conscience, an unwanted pregnancy, or a sexually transmitted disease are often the bitter consequences of such conduct. And think of the enormous emotional pain experienced by the marriage partner of an unfaithful individual. One act of infidelity can inflict wounds deep enough to last a lifetime. Yes, immorality hurts.

Commenting on the life-style of a wayward woman, the wise king continues: "Her feet are descending to death. Her very steps take hold on Sheol itself. The path of life she does not contemplate. Her tracks have wandered she does not know where." ( Prov 5:5,6) The immoral woman's ways lead her to death—her steps to Sheol, the common grave of mankind. With sexually transmitted diseases, especially AIDS, running rampant, how true these words are! Her outcome is the same as that of those who accompany her in her crooked tracks.

With heartfelt concern, the king urges: "So now, O sons, listen to me and do not turn away from the sayings of my mouth. Keep your way far off from alongside her, and do not get near to the entrance of her house." - Prov. 5:7,7,8.

We need to stay as far away as possible from the influence of immoral people. Why should we open ourselves to their ways by listening to debasing music, watching corrupting entertainment, or exposing ourselves to pornographic material? (Prov 6:27; Cor 15:33; Eph 5:3-5) And how foolish to invite their attention by flirting or by being immodest in dress and grooming!- 1 Tim. 4:8; 1Pet. 3:3,4. Any act of sexual uncleanness, regardless of how secret and whatever its physical and social consequences may be, is bound to damage our relationship with Yahweh. How foolish to forfeit peace with God for a few moments of illicit pleasure!.

The eighth commandment is, "Thou shalt not steal" . Stealing, in the sense of the Hebrew word ganav, refers to both the act of carrying off by stealth that which is not one's own (i.e., theft), but also to the deceptive inner disposition that accompanies the action. And, ultimately, that deceptive inner disposition is a form of self-deception.

None of us really "owns" anything at all, since Yahweh alone is the Creator and Giver of all of life. Stealing arrogantly (and vainly) attempts to seize some "thing" and to claim it for oneself — blindly disregarding the fact that "in Him we live and move and have our being" (Acts 17:28). The bottom line is that stealing is an act based on fear, since the attitude behind the action evidences a lack of trust that Yahweh will meet all our needs.

This commandment prohibits swearing falsely against your neighbor in matters of law and civil proceedings, but, on a deeper level, it implicitly indicates the responsibility to be a witness of the truth at all times. Note that the Hebrew word for "truth" (emet) is composed from the first, the middle, and the last letters of the Hebrew alphabet, thus indicating that it encompasses the first things, the last things, and everything in between. Thus, in relation to our neighbor (who is really everyone), we are to be truthful and bear witness to the truth in all our moments of life. By lying, by bearing false testimony, we effectively deny the relationship to the One who said, "I am the Way and the Truth and the Life."

The word translated covet usually refers to selfish desire or lust (e.g., "Lust not after her beauty in thine heart..." Prov. 6:25), and thus speaks directly to the heart's innermost intention, which, even if unacknowledged by ourselves, is always revealed before Yahweh: "Your Father who sees in secret" (Mt. 6:6). On the other hand, selfish desire can — if we are willing to be honest with ourselves — reveal to ourselves the condition of our hearts and thus mark our need for deliverance from the power of sin: "I had not known sin ...except the law had said, 'Thou shalt not covet'" (Rom. 7:7).

Here is a paradox: How can we refrain from desiring that which we, in fact, do desire? How can we be made free from the endless cycle of desire-sin/desire-sin? By walking in the power of the Holy Spirit by the grace of Yahweh through Y'shua : "Walk in the Spirit, and ye shall not fulfill the lust of the flesh" (Gal. 5:24).