The Torah selection of Yitro shares the "Aseret HaDibrot", translated into English as the Ten Commandments. First, this reading presents the role of Yitro, Jethro in developing a judicial system for the Israelites. Moses shares his frustration in his administration of justice. Jethro, Yitro, suggests that his son-in-law delegate authority through a system of judges. Moses listens to his father-in-law's advice. Because of the prominent role of Jethro in the Biblical narrative, some scholars claim the source of Israelite monotheism derived from Jethro's clan.

Israel prepares herself for the revelation at Mt. Sinai. The Torah shares that Israel's role is to be "a kingdom of priests and a holy nation." The preparation is a three-day period. The Torah seems to imply that women were not included in the revelation at Sinai. "Be ready against the third day; come not near a woman". However, later tradition does include women in the Sinai experience.

Fire and smoke engulf the mountain. The shofar blasts majestically. Moses and Aaron represent the people in receiving the divine communication.

The first commandment is the source of discussion. It is a declarative sentence, rather than a command. "I am the L-rd your G-d who brought you out of the land of Egypt." Jewish thinkers assert that the first commandment teaches the acceptance of the sovereignty of G-d. In Christian numeration, this first statement is combined with the second commandment of the Jewish tradition.

The second commandment teaches that Israel's allegiance is to her G-d only. Many scholars assert that ancient Israel did not have a pure monotheism, but rather a practical or incipient monotheism. Therefore, Israel's commitment was to her G-d, but other communities would have their deities. Obviously, the commandment was later interpreted as a strict assertion of monotheistic belief.

The visiting of the sins of the parent generation upon their offspring is problematic to rabbinic Judaism. Because personal responsibility for sin is a hallmark of the sages' belief, this teaching of the Ten Commandments was interpreted. The sages asserted that children were strongly influenced by parental behavior and would most likely imitate the sins of the previous generation. Another understanding claimed that G-d would be more compassionate in evaluating the sins of these children.

The third commandment emphasizes the holiness of the name of G-d. An oath is a most serious matter in the Torah and in rabbinic Judaism. The name of G-d has power in and of itself. The significance of the oath is reflected in the chanting of Kol Nidrei on Yom Kippur evening. A religious oath promised to G-d should not be broken. However, if we cannot maintain that sacred promise, we ask G-d for forgiveness.

The development of the veneration of the name of G-d has a fascinating history in Judaism. In Biblical times, the actual four-letter name, the "Tetragrammeton", was used on a daily basis. In the Second Temple period, the four-letter name was only pronounced by the kohanim on Yom Kippur. The substitute name of Ad-nai, from the Hebrew meaning "master" or "L-rd", became prominent. Judaism later created a substitute for the substitute, the word "Hashem", meaning "The Name". Traditional Jews will use the word "HaShem" in daily speech or when studying a Biblical or Talmudic passage. The tradition of veneration has been brought over into English words that certainly have no etymological connection to the Hebrew, "G-d" and "L-rd".

The fourth commandment calls for the observance of Shabbat. In the text of Exodus, the Torah uses the Hebrew, "Zachor"- "Remember". The Deuteronomic version of the Ten Commandments uses the word, "Shamor" - "Observe". The style of the Deuteronomist is more exhortative. The two words gave rise to the rabbinic dilemma. How could G-d utter two different words? The beautiful hymn of Lecha Dodi shares the answer. "Observe and Remember were uttered as one word!"

The Ten Commandments teach that non-Israelites were expected to rest on the Shabbat as well. Nevertheless, centuries later Jews created the institution of the "Shabbat-goy", the Gentile who would violate the Shabbat so Jews might fully enjoy the day of rest. The "Shabbat-goy" became a hallowed institution of Diaspora life. Many non-Jews familiarity with Jews and Judaism came about because of this role. The justification for the Shabbat is rooted in G-d's rest from creation.

The fifth commandment instructs us to honor our parents. This is the only one of the first five commandments that does not define the relationship between G-d and the Israelite. The rabbis understand that parents are partners with G-d in the creation of life. This commandment is the only one of the Ten Commandments with a reward - "that your days may be long upon the land which the L-rd your G-d gives you."

The sages also note that "father" is placed first when mentioning, "honor". However, in Leviticus 19:3, "mother" is placed first in the context of "revere". The Sages felt it was easier to honor one's mother. Therefore, "father" is placed first in the Ten Commandments. On the other hand, it is more natural to "revere" one's father. Therefore, "mother" is placed first in the verse in Leviticus. The rabbis noted that love of parents is not commanded. They observed that sometimes it is difficult for children to "love" their parents. However "honor" and "reverence" are always due one's parents.

The last five commandments entail the relationship between one person and another. The sixth commandment prohibits pre-meditated murder. The Hebrew root "r-tz-h" refers to "murder" not "killing". In Jewish law, a Jewish woman who has remarried without a Jewish divorce to a Jewish man would be considered to be an adulteress. The offspring of an adulterous relationship in Judaism is a "mamzer". An illegitimate child is not a child born out-of-wedlock in Judaism. Rather, it is a child born from an adulterous relationship.

The eighth commandment asserts that property rights are inviolate. The ninth commandment stresses the importance of testimony. The accuracy and sincerity of testimony is a central focus of Jewish law. Witnesses must not be related biologically to the parties under discussion. Witnesses must actually "see" whatever legal matters they testify to. The role of the witness is most well known to modern Judaism at the Jewish wedding, the Jewish divorce, or conversion to Judaism. Because Israel still has religious courts adjudicate all matters of personal status, witnessing and testimony are extremely significant in that country.

The Tenth Commandment addresses the issue of "coveting". In the Christian numeration of the commandments, the "coveting" of a wife is marked as the Tenth Commandment. The sages discuss "intent" or "feeling" in evaluating this commandment as Judaism generally focuses on action, rather than internal thought.