What does the Mitzvah of "Anochi Hashem Elokecha..." entail? [This first of the Dibros is not phrased as a command ('I shall be for you as G-d'), but rather as a statement of fact. As such, what is the Mitzvah inherent in this Pasuk?]
Rashi (to Shir Hashirim 5:15): Hashem is inviting us to accept His Kingship over ourselves, before issuing decrees upon us. 1
Ramban and Seforno: To know that Hashem alone is G-d, the One Who preceded the world and Who created it, 2 and, since we accepted Him as our G-d without a medium, He has undertaken to be our G-d without a medium, and therefore we are obligated to Daven to Him alone and to serve Him directly - not through a medium. 3
Da'as Zekenim: To know that Hashem is the Creator and Chief, and that He is reliable to pay and to punish.
Ibn Ezra (to 20:1, Peirush ha'Aroch): Indeed, there are some who say that "Anochi" is not counted towards the 10 Dibros. 4
Maharal #1 (Tif'eres Yisrael, beg. Ch. 37, p. 106): The Mitzvah of this Pasuk is that we must not deny Hashem's existence. This is not stated in the form of a command, because that would imply that it could be feasible to deny by throwing off the yoke of the Commander (like a flesh-and-blood king, against whom it is possible to rebel). Whereas in truth Hashem is our G-d and King whether we accept or not. 5
Maharal #2 (ibid. p. 107): In Chazal's analogy (answer #1 above), first the nation must accept the yoke of the king, and only then should the king make decrees upon the nation. "Anochi" cannot be stated as a command, because it is impossible to command someone who has not yet accepted the authority of the Commander. And he who does accept Hashem's authority, is already in fulfillment of the command. 6
Maharal #3 (Ner Mitzvah p. 14): Stating 'I shall be for you as G-d' would make the Mitzvah dependent upon Yisrael, meaning that should they fail to fulfill it, it could become annulled. Rather, it comes from Hashem alone, and cannot be annulled. 7
Semak (Mitzvah #1, with Hagahos of R' Peretz): The Mitzvah of "Anochi" is the source for the question that every person will be asked, 'Did you await the salvation?' (see Shabbos 31a). Hashem commands us to believe that 'Just as I took you out of Egypt, so too will I gather you in and save you in the future.'
Refer to 20:3:1:2** . For Maharal see Answer #6 below.
Seforno: Something that we know both by tradition and by factual proof.
Instead, either in Dibrah #2 they count "Lo Yihyeh Lecha" and "Lo Sa'aseh Lecha Pesel" as two separate Dibros, or they count the two segments of "Lo Sachmod'' (#10) as two Dibros. And although Ibn Ezra here rejects their arguments, in his commentary to Devarim (5:16) he appears to accept it. Now, the Rambam in Sefer ha'Mitzvos counts "Anochi" as Mitzvas Aseh #1 - to believe in Hashem. He cites Gemara Makos 24a - 'We were commanded 613 Mitzvos, two of which by Hashem directly - "Anochi" and "Lo Yihyeh Lecha"' - which makes it clear that "Anochi" is counted as a Mitzvah. Ramban (in his Hasagos) agrees, citing the Midrash that a nation must first accept the authority of the king (see Answer #3. But Ramban also cites the view of the Behag that "Anochi" is not counted towards the 613; it is neither an Aseh nor a Lo Sa'aseh, but rather the root of all the Mitzvos). Ramban reiterates his view in his Hasagah to Lo Sa'aseh #5 - "To uphold the belief that there is G-d, Ever-present, and He is 'G-d who took them out of Egypt;' that is, He Who wills, Who creates anew, and Who is all-able." (Also see Ramban's commentary on Chumash here.) (EK)
Maharal (loc. cit. Ch. 32, p. 95): As the Navi states, "With outpoured wrath I shall reign upon you" (Yechezkel 20:33). Yisrael's attachment to Hashem is mandatory, it is not dependent upon our will. For the same reason, Hashem suspended the mountain over our heads before Matan Torah. Also see below, 20:2:8:2* .
Maharal (loc. cit.) adds - Chazal understand "Asher Hotzeisicha" to mean '... Whose Sovereignty you accepted already, in Egypt' - and therefore it need not be stated here as a command. Hashem reminds them of this now, at Sinai, so that the covenant between Hashem and Yisrael should be eternal.
Maharal (loc. cit.): That is also why Bnei Yisrael said "Na'aseh" before "Nishma." Maharal (Be'er Ha'Golah, cited above in 20:2:2.1:3*) - This explains the suspension of the mountain over their heads, as well as first accepting the yoke of Hashem's Sovereignty before the yoke of Mitzvos (compare Maharal, Derush Al ha'Torah p. 4). Thus, even when Hashem offered the Torah to the nations, they would have been secondary to Yisrael (refer to 18:27:1.1:1***).
Why is "Anochi" the first of the Aseres ha'Dibros?
Rashi #1: Refer to 20:2:5:1 .
Rashi #2: Because Yisrael heard the sounds coming from all four directions, from the Heaven 1 and from the earth. In order that they should not think that there are many Powers, Hashem said "Anochi," to make it clear to them that there is only One G-d. 2
Rashi #3 (to Shir ha'Shirim 5:15): Hashem first showed them that He is their King, and then He issued them with Mitzvos. 3
Da'as Zekenim and Hadar Zekenim #1: Hashem appeared on the day of Matan Torah with myriads of angels, and Yisrael were astounded - therefore He said, 'I am Hashem; I am One;' and He opened up Shamayim and showed them that He is alone.
Da'as Zekenim: Initially they heard Hashem from the east; but when they went to the east, they heard Him from the west; when they went to the west, and heard Him from the north; they went to the north, and heard Him from the south, and when they went to the south, they heard Him from the Heaven, as the Pasuk states, "Min ha'Shamayim Hishmi'acha Es Kolo l'Yasereka" (Devarim 4:36).
Gur Aryeh derives this concept from the reference to Yetzias Mitzrayim. See below, 20:2:2.2:1 .
Refer also to 20:3:1:2** . For Maharal, see 20:2:1:6 .
Why did Hashem use the term "Anochi," rather than 'Ani'?
Hadar Zekenim #2: Hashem spoke to them in Mitzri; in Mitzri, 'I' is 'Anach.' Also, "Anochi" is Notrikon - Aleph, Nun-Chaf is 70 (in Gematriya), Yud (Aseres ha'Dibros were given in 70 languages).
Shabbos 105a: "Anochi" is Notrikon 1 (the acronym of) - 'Ana Nafshi Kesivas Yehavis' (I wrote and gave Myself - together with the Torah). 2 Some say 'Amirah Ne'imah Kesivas Yehavis. (a pleasant utterance was written and given), 3 whereas others Darshen it backwards - 'Yehivah Kesivah Ne'emanim Amare'hah.' 4
Maharal #1 (Tif'eres Yisrael Ch. 37, p. 110): "Anochi" indicates the very identity of the speaker - "It is I, Myself." 5 This teaches that Hashem is G-d of Yisrael, not merely in title, 6 but rather in essence - a fact eternal and unchanging. 7
Maharal #2 (ibid. p. 111): As Rashi cites 8 from Chazal 9 - Although Hashem reveals Himself in various ways - like a mighty warrior, or like a merciful elder - these are but descriptions that relate to Hashem's deeds. But as for Hashem's essence, He says "Anochi" - I Myself am One, without change.
Compare to Maharal (Netzach Yisrael Ch. 48, p. 189) - 'Ani' indicates speech in first-person (corresponding to 'Atah' in second person) -- whereas "Anochi" points out the very identity of the speaker (to which there is no corresponding word). This Pasuk indicates that Yisrael is not given to the charge of Mal'achim or Heavenly officers; rather, only Hashem is their G-d. (See Rav Hartman's notes to Tif'eres Yisrael (loc. cit.), citing Malbim on the Mechilta. To say 'Ani Omed' would imply 'I am standing' as opposed to sitting; whereas 'Anochi Omed' implies 'It is I who am standing' - and no one other.) Compare to Maharal (Be'er Ha'Golah, Be'er #3, p. 41-43) - From the term "Anochi" we learn that Hashem's sovereignty over Yisrael can never be removed; He is King over us even against our will. Chazal compare this to a king who said to his nation, '[First] accept my sovereignty; afterwards I shall issue decrees upon you.' Thus, Hashem suspended the mountain over our heads - showing that [Kabalas ha'Torah was initiated] not by Yisrael, but from Hashem, and therefore it can never be renounced. That is why this first Dibrah is not stated as a command, but rather as a statement of fact - "I am Hashem your G-d," even by force and against your will (see above, 20:2:1:5 and on ). The second of the Dibros does come in command form; it is dependent upon Yisrael; and thus it became contravened at the Egel.
Maharal: A description is dependent upon deeds; sometimes one acts in accordance with his title, but sometimes he may act in a manner unbecoming for it. Whereas Hashem's relationship to Yisrael is in His Essence, and is therefore unchanging.
Maharal (Tif'eres Yisrael loc. cit.): This explains Chazal's Derashah in Berachos 32b (cf. Yeshayah 49:15) - I shall forget 'Eleh' (i.e. the story of the Egel), but I shall not forget "Anochi" (i.e. Har Sinai) - because Yisrael are attached thereby to Hashem Himself; this can never be forgotten.
Mechilta d'Rebbi Yishma'el, section "Ba'Chodesh" (5).
Chazal point out that the account of Creation opens with the letter Beis, the letter of Berachah (blessing); whereas the Giving of the Torah begins with Alef because Hashem is One, and the Torah is one. How can this insight be explained?
Maharal #1 (Tif'eres Yisrael Ch. 34, p. 99): Torah is one, it comes from Hashem Who is One; whereas Creation is increase and multiplication (Ribuy). Although that is Creation's essence, Creation has an order, which comes from Torah - and this is what unifies the Creation. 1
Maharal #2 (Derech Chayim p. 117, to Avos 3:2): Torah is one; all of its words are self-evident and necessary - i.e., there is no other way. Whereas in Creation, there are two worlds -- there is also Olam ha'Ba.
Maharal #3 (Derush Al ha'Torah p. 27): Torah begins with an Alef to show that nothing equals the study of Torah; we must contemplate it by day and by night. 2
The Gemara (Shabbos 105a) interprets "Anochi" as an abbreviation of either, a. "Ana Nafshi Kasvis Yehavis" (I, Myself, I have written, I have given); b. "Amirah Ne'imah Kesivah Yehivah" (Speech that is pleasant, writing, giving); c. In reverse, "Yehivah Kesivah Ne'emanim Amare'hah" (giving, writing, trustworthy are its sayings). Why interpret thus, and how do these variations differ?
Maharal #1 (Tif'eres Yisrael 1 Ch. 37, p. 111): One can examine the beginning of any entity, to make deductions about its totality and essence. Thus, a. "Anochi" teaches that Torah is a Divine order, arranged by Hashem Himself. Chazal interpret, "I Myself arranged and gave (the Torah)." b. This interpretation discusses the nature of Torah itself (rather than its Giver). c. Before the Torah was given to Yisrael, it was not yet actualized in the world; thus its "giving" must be stated first.
Maharal #2 (ibid.): Any entity has three 'causes' for its having been brought into existence - its initiator, its nature, and its purpose. Thus, the opening word "Anochi" alludes to the three 'causes' for Torah - a. "I Myself," Hashem, am its Initiator. b. Torah's nature - "speech that is pleasant." This is the reason for Torah's existence in practice - the world order of good that it instills. c. Torah's purpose is foremost - its being given to Yisrael.
Maharal #3 (ibid. p. 112): a. The first view interprets the letters in order, Alef before Nun ('Ana, Nafshi'). b. The entire word "Anochi" is the opening; do not give the Alef precedence (rather, 'Amirah Ne'imah' is taken as one phrase). c. Interpreted in reverse, no letter is granted precedence over another.
For more about letters as abbreviations (Notrikon), see Maharal (Chidushei Agados Vol. 1, p. 48, to Shabbos 105a).
Why did Hashem say "Elokecha" (singular) and not 'Elokeichem'?
Rashi: To give Moshe the opportunity, after Yisrael worshipped the Golden Calf, to claim that the prohibition against idolatry was confined to him alone. 1
Ramban: All the Aseres ha'Dibros were said in the singular, to implicate the individual who sins. 2
Hadar Zekenim (citing a Midrash,) and Moshav Zekenim #1: Because Hashem saw individuals who would transgress them - Michah transgressed "Anochi;" Yarave'am - "Lo Yih'yeh Lecha;" the son of the Yisre'elis (Shelomis Bas Divri) - "Lo Sisa;" Tzelofchad - "Zachor;" Avshalom - "Kabed Es Avicha;" Yo'av - "Lo Sirtzach;" Amnon - "Lo Sin'af;" Achan - "Lo Signov;" Tziva - "Lo Sa'aneh;" Ach'av -"Lo Sachmod."
Moshav Zekenim #2: Because some Mitzvos depend on the heart [and are not visible to others].
Oznayim la'Torah: Hashem was asking of each and every individual to accept upon himself the yoke of Malchus Shamayim and the yoke of His Torah; to stand firm even if at times that entails standing against many who deny His existence - just as our founding father Avraham stood on one side, while the rest of the world stood on the other.
Yalkut Shim'oni (286): Hashem spoke to each individual in accordance with his strength (to receive). Maharal (Chidushei Agados Vol. 3, p. 219, to Sanhedrin 98b) - Hashem is inclusive of everyone; thus He appears to each individual in accordance with his intellect to receive. 3
Rashi: Which explains why Moshe stated below (32:11) in defense of Yisrael, "Why Hashem, are you angry with your people?" You did not command them; you commanded me! For Gur Aryeh, see below (20:2:3.1:1) .
Ramban: So that nobody should think that reward and punishment go after the majority, and thus if Yisrael in general are worthy he will be spared from punishment.
The context in that Gemara is what the name of Mashiach is; various Amoraim each present their own name! Maharal explains that Mashiach will likewise be at the level to include everyone; such that to each individual he will seem like himself.
What are the connotations of "Anochi Hashem Elokecha"?
Rashi: At the Yam-Suf, Hashem appeared to Yisrael in the guise of a mighty Man of War; whereas here He appeared to them like a sage overflowing with mercy. So He began the Aseres ha'Dibros with "Anochi Hashem Elokecha," assuring them that He is One.
Ramban: It is a Mitzvas Aseh, to believe that Hashem exists, Who preceded time, and Who created everything. He is our G-d and we are obligated to worship Him.
Why, according to the text of the Yerushalmi in Sukah, is the word "Hotzeisicha" written without a 'Yud'?
Yerushalmi, Sukah 4:3: To teach us that Hashem, who accompanied Yisrael down to Egypt, 1 went up together with them 2 - 'Hutza Itecha.'
See our comments to Bereishis 46:4.
See Torah Temimah, note 17. (This idea is expressed in the Hoshanos recited on Sukos (attributed to R' Elazar ha'Kalir), "K'Hosha'ta Ma'amar v'Hotzeisi Eschem, Nakuv v'Hutzeisi Itechem.") (CS)
Why did Hashem link the Aseres ha'Dibros with Yetzi'as Mitzrayim?
Rashi #1: If only for the fact that Hashem took us out of Egypt, we became obligated to be subservient to Him. 1
Rashi #2 (in Tehilim): To teach us the extent of the kindness that He performed with us, by taking us out of a house of slavery, and to therefore know that He is our Master and that we are obligated to accept Him as our G-d.
Ramban: Yetzi'as Mitzrayim proves a. Hashem's existence; b. that He knows what is happening and supervises it; c. that He created the world, 2 and d. that He can do anything, which in turn, is proof e. that He is Unique, 3 adding "Asher Hotzeisicha" to point out that Yisrael witnessed it firsthand.
Hadar Zekenim #1: To teach us that He is our Master, because He took us out of Egypt - something that He did not do for any other nation. 6
Riva: It is because seeing is greater than hearing - and they saw Yetzi'as Mitzrayim, but not the creation of the world.
Hadar Zekenim #2: To counter what Yisrael said to Moshe in Parshas Beshalach, "Why did you take us out of Egypt?" (17:3), Hashem is informing them that He took them out, and not Moshe.
Orchos Chayim (of the Rosh, Yom 1, 26): Because someone who does not believe in " ... Asher Hotzesicha me'Eretz Mitzrayim," 7 does not believe in "Anochi Hashem Elokecha." Without the one, the other is not a proper Yichud Hashem, since [Yetzi'as Mitzrayim] is the Segulah of Yisrael and the basis of the entire Torah.
Oznayim la'Torah: Had Hashem said 'Asher Berasicha,' they would have commented that Hashem created all the nations, so why place the yoke of Torah on their shoulders more than on any other nation? Hashem therefore explained that He gave them the Torah because He favored them over and above the other nations, proven by the fact that He had miraculously taken them, 'one nation from among another nation,' 8 to become His Avadim rather Avdei Pharaoh.
Gur Aryeh: This is derived from the fact that Hashem references the Exodus from Egypt, rather than His creation of heaven and earth (to emphasize how we personally are beholden to Him).
Ramban: Because if it had evolved naturally, nature could not possibly have changed its course (as happened in Egypt).
Ramban: As the Pasuk stated in Shemos 9:14.
Seforno: Without any intermediary - with reference to nature and to the celestial beings -- as Yisrael declared after the drowning of the Egyptians, "Zeh Keili v'Anveihu!" (15:2).
Moshav Zekenim: And had He said ' ... Asher Berasicha (that I created you),' they could have asked why He imposes on them more than on other nations. (Compare to Oznayim la'Torah below.)
Lev Eliyahu (p. 133): He thinks that we left naturally. Really, Hashem took us out to be the Am Segulah - via miraculous Hashgachah Pratis which the nation as a whole and with each person.
See Devarim 4:34.
What are the implications of "mi'Beis Avadim"?
Rashi #1, Ramban and Riva: It implies that Hashem delivered Yisrael from the house of Pharaoh, whose slaves they were 1 (and that they were therefore obligated to serve Him - Ramban). 2
Rashi #2 (in Tehilim), 3 Seforno, Targum Onkelos and Targum Yonasan: 'from the house where you were slaves.' 4
Pesikta 5 (21, Aseres ha'Dibros): They were in a house (nation) of slaves - Mitzrayim, the son of Cham, and all families that descend from Cham are slaves.
Maharal (Tif'eres Yisrael Ch. 37, p. 108): The Torah is explaining how it is, that particularly Bnei Yisrael accept Hashem's Divinity. Hashem is transcendent over all beings of physicality and Guf; and Yisrael's deliverance from their slavery to Egypt indicates their transcendent, divine level. Something that is subjugated is made of Chomer, 6 just like Chomer is restricted by a Tzurah; whereas the Tzurah itself is free. 7 Thus, 'I am Hashem your G-d, by virtue that I took you out of material slavery; therefore you are now slaves unto Me.' 8
Rashi: They were slaves of Pharaoh and not of his slaves - as in the Pasuk, "mi'Beis Avadim, mi'Yad Pharaoh" (Devarim 7:8).
Ramban: Since He redeemed them from the slavery of Egypt, as the Pasuk writes in Vayikra 25:55.
In their capacity as slaves, they would sometimes have been unable to perform Hashem's Mitzvos. Now that Hashem took them out of the house of slaves, they no longer had an excuse not to perform them.
Even though Bereishis 9:25 said so only about Kena'an. It seems that this is the intent of Hadar Zekenim. (PF)
Maharal frequently uses the terminology of "Chomer" and "Tzurah;" for explanation refer to 14:15:4:1* and 14:13:4:1* .
Chazal say, 'There is no free man other than he who studies Torah' (Avos 6:2).
In other words, he who was never a slave, is Chomer to a greater degree than the once-slave who was then freed - thus being divested of his baseness. Maharal (Gevuros Hashem, beg. Ch. 44, p. 166) - Mitzrayim was the most physically base (Chomer) location of all; their flesh is compared to that of "Chamorim" (Yechezkel 23:20). Also refer to Shemos 1:1:2.8:1 , 1:1:2.9:1 , and 1:1:2.91:2 .
Ibn Ezra was asked by R' Yehudah ha'Levi (author of the Kuzari) - Why does Hashem reference Yetzias Mitzrayim, and not His creation of Heaven and earth, or His creation of us ourselves?
Ibn Ezra (to 20:1, Peirush ha'Aroch): At Yetzias Mitzrayim, everyone - the wise and the simple alike - witnessed how Hashem alone runs the world, over the above the Mazalos and their effects. 1
Maharal (Tif'eres Yisrael Ch. 37, p. 107): This explains why Hashem is Elokeinu - our G-d - because of Yetzias Mitzrayim. Were it because of Creation, His Divinity over Yisrael would be to the same degree as over the other nations. But that is not so - His Name is called upon Yisrael in particular. He is Moshel (ruler) over everyone, but He is Melech (king) over Yisrael. 2
Oznayim la'Torah #1: Refer to 20:2:5:9 .
Oznayim la'Torah #2: Because the objective of Ma'amad Har Sinai was not to relate to Yisrael all of Hashem's wonders, but to strengthen their Emunah, something that the mention of Yetzi'as Mitzrayim - which they had witnessed - could achieve, whereas the mention of Beri'as ha'Olam, which they had not witnessed, could not. 3
Compare to Gur Aryeh (to Bereishis 1:1) - The miracles [of Yetzias Mitzrayim] that we witnessed with our own eyes, serve as proof to the world's initial Creation (see Bereishis 1:1:1.3:1).
Maharal (loc. cit.): Hashem's Sovereignty over Yisrael is even more than over the Mal'achim. Maharal (Gevuros Hashem, beg. Ch. 44, p. 166) - It is via Yisrael that Hashem is G-d over everyone - because all the nations are secondary to Yisrael. Maharal (Netzach Yisrael, beg. Ch. 30, p. 141) - During Yisrael's enslavement, Yisrael was tantamount to being non-existent. When Hashem brought them out of Egypt, He became their Tzurah; their existence is through Him. Thus, Hashem said, "I am Hashem Who brought you out." See an additional answer below, in note 20:2:8:2* .
The Gemara (Kidushin 31a) tells us that the nations, upon first hearing the first few Dibros, could only remark that 'For His own honor He is sermonizing!' But upon hearing "Honor your father and your mother," they were forced to retract and concede regarding the prior Dibros as well. But this is difficult, as we know that "Everything that Hashem created, He did so for His honor" (Avos 6:11)! Why should we care if the nations grumbled about this!
Maharal #1 (Chidushei Agados Vol. 2, p. 137, to Kidushin 31a): The nations thought that Torah is not objective truth, but rather that Hashem wanted service from Man (although they granted that it is fitting that Man serve Him). When Hashem commanded regarding honoring parents, 1 they understood that Hashem gave these commandments because they are truth. 2
Maharal #2 (Derush l'Shabbos Ha'Gadol p. 200): For a mortal king, whose sovereignty is conditional, his honor is not absolute truth. That is what the nations understood regarding Hashem - that He is speaking to ensure his own honor, because His Sovereignty might not be accepted. When He stated "Kabed Es Avicha," they understood that Hashem only wants truth, and that was why He commanded to accept His Sovereignty. Everything He created for His honor, because otherwise there would be something outside of Hashem. 3
Maharal #3 (ibid.): Hashem does not need honor from His creations! Rather the creations are worthy of heaving been created because they give honor unto Hashem, and there is none other than Hashem.
But see Rashi to Tehilim (119:160) - "When the nations heard... they said, 'all this is for His benefit and His honor!' But once they heard 'Kabed Es ... Lo Sirtzach ... Lo Sin'af,' they conceded that even 'The beginning of Your words is truth.'" This implies that they realized this due to all of the Mitzvos between man and his fellow. Also see Pnei Yehoshua to Kidushin (loc. cit.).
It would seem that certainly, the entire purpose of Torah and Mitzvos is our fulfillment of the will of Hashem. Maharal does not intend to say here that we should fulfill the Torah as objective truth even were it not for Hashem's command! Rather, the topic at hand is whether the Mitzvos are for Hashem so to speak, as service that we give unto Him; or whether Hashem commanded these Mitzvos because they are inherently correct, and they are not for Hashem's sake but rather constitute our self-subjugation unto Him. So Maharal writes in Nesivos Olam, beg. Nesiv ha'Avodah - We must not say that Hashem desires this Avodah because He receives some benefit from it! Hashem despises the offering of the wicked; but favors the service of the upright (Mishlei 15:8)! ... Rather, Avodah is for the benefit of Man. If so, why did Hashem command us regarding Avodah? Although it is not for Hashem's benefit, by doing so Man gives himself over to Hashem... or at least gives of his possessions. Thus our Avodah demonstrates the Unity of Hashem, that everything is His. (EK)
Hashem's Unity dictates that He is the one and only Existence. Everything else that exists is only for His Honor, such that Hashem's Honor is the true impetus for all of existence. Also see Maharal (Derech Chayim p. 323, to Avos 6:11) - Man was created so that Hashem should be King over him; see Maharal further as to what honor comes to Hashem through this. Maharal (Derush l'Shabbos Ha'Gadol loc. cit.) adds that whereas the nations realized this from "Kabed Es Avicha," Bnei Yisrael realized it already at "Anochi." What is the command inherent in "Anochi" - if not that Man humble himself and accept Hashem's Divinity? Had there been a Mitzvah action inherent therein, we might have erred to say that it comes only for His own honor. Rather, this Pasuk reveals the truth, that He is the king even if His subjects do not accept his sovereignty. Man should do what is true, because it is truth, as in the Pasuk, "The beginning of Your words is truth" (Tehilim 119:160). Even when Man seeks to cast off the yoke of Mitzvos, Hashem is still his King. Maharal explains the continuation of our Pasuk - Granted that He is G-d of all, but the nations have denied His knowledge and Providence, claiming that the world is too lowly in His Eyes to take any heed of. Thus, He continued, "... Who took you out of the land of Egypt" - 'I did not despise you, despite your being in a lowly state.'
QUESTIONS ON RASHI
Rashi writes: "... Alternatively, because they heard many Kolos... coming from the four directions and from the heaven and the earth - Do not say that there are many powers!" But how does referencing Yetzias Mitzrayim prevent us from making such an error?
Gur Aryeh: When we left Mitzrayim, Hashem alone brought us out, and Bnei Yisrael had no doubt about this. That is when we became His nation - and there cannot be two Deities for one nation! But Matan Torah, taking place now, was relevant for all nations (as Chazal teach that the Torah had been offered to the nations as well) - such that there was room for doubt that perhaps many forces were involved in giving the Torah. 1 Therefore Hashem emphasizes that it is He alone [Who speaks] -- their sole Redeemer from Egypt.
To explain - Each nation has their own inner essence; and correspondingly, each nation has their own Heavenly officer among the angels surrounding the Heavenly Throne. But the idolaters ascribe independent domain and control to those officers. Also now at Matan Torah, there was room for error to think that these officers were playing a part - because Matan Torah was relevant to all the nations. That is why Hashem linked the Aseres Ha'Dibros with Yetzi'as Mitzrayim, which was clearly relevant to Yisrael only - teaching us that at Matan Torah as well, the Heavenly officers were not in the picture. (EK)
Rashi writes: "And why did He say in the singular, 'Elokecha'? To enable Moshe to argue in their defense at the Egel... [by saying,] 'It was not them that you commanded (in the plural, by saying Lo Yihyeh Lachem), but rather to me (i.e. Moshe) alone!'" How is this a defense? Bnei Yisrael did not actually think that only Moshe was being addressed!
Gur Aryeh: The Aseres ha'Dibros are addressed in the singular, showing that they were not given to each Yisrael as an individual, but rather to Klal Yisrael as a nation. As we learned above, Moshe was himself the equivalent of the 600,000 ; 1 hence the Mitzvos were for him foremost - because unlike among the Klal in which each individual stands alone, Moshe was an entire Klal in himself. Thus, even when Yisrael contravened Hashem's commands at the Egel, Hashem's primary command still stood, because Moshe had not sinned. That would be Moshe's defense.
