Introduction by The Jewish Studies team
This week, our school community gathered for a beautiful Shavuot assembly to celebrate the giving of the Torah at Mount Sinai—the ultimate foundation of Jewish life and global morality.
At the heart of this sacred gift are the Ten Commandments. Far from being a simple list of rules, these are core principles that encapsulate the essence of the entire Torah. Remarkably, the Hebrew text actually contains 14 distinct sub-commandments, outlining both our relationship with Hashem and our responsibilities toward one another.
To bring these timeless words to life, our students took the lead in a collaborative assembly presentation:
- Grade 6 students beautifully chanted the commandments in the original Hebrew
- Grade 9 students followed each reading with insightful English explanations, connecting these ancient laws to our modern lives.
Chag Shavuot Sameach to all of our families!
Commandment 1 by Ayala
Anochi Hashem Elokecha, the first commandment, the commandment to believe in Hashem's existence. As Jews, we believe there is a Supreme Being who created and constantly sustains all existence. Hashem is eternal. Before creation, nothing else existed besides Him. Everything depends on Him, but He depends on nothing. This mitzvah is one of six that are mandatory upon every one, applying to all people, places, and times. Deepening awareness of Hashem is honorable, denying Him one, forfeits one's share in the World to Come.
Though the commandments were given over 3,000 years ago, belief in Hashem remains central today. It is the essence of Judaism, and the first step toward understanding and living a life of Torah and mitzvot. Recognizing Hashem as the source and sustainer of all existence gives purpose to every moment, anchoring one's relationship with the Creator and guiding one's actions, choices, and connection to Jewish identity regardless of external circumstances.
The belief in Hashem, provides a constant moral compass, and loving presence, turning life’s challenges into opportunities. It offers a sense of security, knowing that one is never truly alone. People can find it hard to feel connected to their faith, but believing in Hashem helps us stay linked to our identity. Believing in Hashem today is the foundation that gives purpose, moral direction, and a real sense of connection—helping us stay anchored to our identity no matter where we are or how alone we may feel.
Commandment 2 by Roni
The second commandment is “Lo Yi’yeh Lecha” you shall not have any other gods before Me. The Sefer HaChinuch says mitzvah 2 is that is a persistent duty to believe that no power, such as stars, angels, or nature has independent authority apart from G-d. According to the Sefer HaChinuch, this rule applies to everyone, everywhere, at every moment, even a quick thought that a secondary force controls the world is a violation. It forbids acknowledging other gods for social gain or out of fear, requiring the heart and mind to remain totally loyal to one Creator.
In Judaism, belief is in one G-d. And this idea is still very important today because it helps us resist modern idols, like being obsessed with money, fame, or gadgets. When we refuse to let these things run our lives, we keep our minds free and focus on values that actually last. For example, if someone relies on a horoscope or a lucky charm instead of G-d, they are losing that focus on the oneness of G-d.
Commandment 2 Itay
Part of commandment 2 is the prohibition against making or hiring someone to make a statue for worship as it says "לא תעשה לך פסל וכל תמונה" "You shall not make for yourself an idol or any image."
This mitzvah means one cannot build a figure for praying, even if we pay someone else to do it for us. The rule covers objects representing G-d or things in the sky, like the sun, if used for bowing down. We cannot reach a spiritual goal using an idol because G-d is infinite and cannot be captured in a statue.
The goal is to keep faith pure and remember that G-d is not a physical thing we can touch. It remains relevant today by teaching us not to focus on material objects when connecting with our spirituality. Growing up, I saw ancient museum statues and was surprised people thought these figures were gods. It showed me how easily we get distracted by what we see. This commandment reminds me to focus on a deeper, invisible connection.
Commandment 2 by Uma
Yet another component of not having other gods is the commandment “You shall not bow down to idols” (Exodus 20:4–5). It is central to Jewish faith and practice. It teaches that only G-d deserves worship and loyalty. Idols—whether statues, images, or modern symbols like wealth and fame—may appear powerful, but they are lifeless. They cannot listen, protect, or guide. The commandment insists that devotion must be directed to the Creator, not to creation. For children, it can be understood simply: a toy or statue may look special, but it cannot truly help us. G-d, however, is real, caring, and always present. The commandment says: trust G-d, not objects. For adults, the meaning deepens.
In Jewish law, idolatry (avodah zarah) is one of the gravest sins, forbidden even at the cost of one’s life. Maimonides explains that worshiping idols in any of the four ways reserved for G-d—bowing, sacrificing, burning incense, or pouring libations—is strictly prohibited. Importantly, these services are prohibited whether performed in the presence of the idol or not. Beyond ritual, idolatry also represents misplaced loyalty: whenever wealth, power, or human authority becomes more important than G-d, it becomes a kind of idol. Historically, this commandment set Israel apart from surrounding nations, declaring that no king, empire, or image could replace G-d. Spiritually, it safeguards the purity of worship. Socially, it resists false powers that demand devotion.
Commandment 2 Felix
Beyond the traditional methods of worship mentioned in the previous mitzvah, “nor shall you serve them” commands us not to serve an avoda zarah , meaning a foreign idol or false god in any other way. We are prohibited from serving any idol, object, or entity in the manner practiced by its devotees. We are even prohibited from doing so, even at the cost of our very lives. This mitzvah is one of the foundations of Jewish belief, because it protects the purity of our relationship with Hashem. Idolatry is more than bowing to statues; it represents giving our loyalty, trust, or devotion to anything other than Hashem. This might be taken in modern times as a way to avoid the trap of following the modern trends that we sometimes follow. There are things that we do that we may not believe in but everyone around us does. This mitzvah helps us reject any kind of idealization and worship to modern trends instead giving our loyalty to Hashem and His Torah.
By rejecting foreign worship idols, we declare that only Hashem is the source of life, guidance, and holiness. This mitzvah reminds us that our worship must remain undivided, and that we cannot let material objects, power, or human figures replace G-d in our hearts. It is a call to stay true to our faith, to recognize that Hashem alone redeemed us from Egypt, and to live with clarity that all strength and blessing come from Hashem. In essence, this mitzvah is about loyalty, focus, and the courage to resist distractions, keeping our service directed only to Hashem alone.
Commandment 3 Adiella
The commandment "You shall not take the name of the Hashem, your G-d, in vain" is more than just a rule about being polite; it is about keeping our speech sacred. This commandment emphasises the importance of using G-d’s name with honour and respect, and only ever for very important reasons. Because G-d is holy, using His name lightly or for no reason shows a lack of respect.
In practice, a “vain oath” happens when someone uses G-d's name to swear about something that is impossible, or to support misinformation and lies. It also includes swearing about something that is obviously true (like swearing that a rock is a rock) or something that goes against the Torah. The laws also warn that saying “Amen” to someone else's useless oath is the same as saying it yourself.
This commandment holds significant relevance for teens today, especially in a world where language is often used carelessly. In our daily conversations, we frequently hear expressions and phrases that may lessen the spiritual importance of G-d's name. For example, when someone says “I swear to g-d” in a very casual manner.
This serves as a reminder to think about the power of our words and the intent behind them. Rather than using oaths or exaggerations, we can say I promise or bli neder which means ‘without an oath’.
By following this commandment, we acknowledge that our words have great power and should be used wisely. It encourages us to be careful with our language and to build a relationship with G-d based on honesty.
Commandment 4 by Aline
Commandment four is about Shabbat. The mitzvah of sanctifying Shabbat through speech comes from Shemot 20:8: “Remember the day of Shabbat to sanctify it.” According to Sefer HaChinuch, this commandment is fulfilled through verbal declarations such as Kiddush and Havdalah, which emphasize verbally acknowledging Shabbat’s sacredness and turn it into more than just a day of rest.
In Judaism, this mitzvah highlights the power of words, showing that speech can create holiness and meaning. In modern life, this idea remains relevant because intentional speech, such as blessings, gratitude, or meaningful conversations, can elevate ordinary moments into something purposeful and special.
Consider the difference between thinking you appreciate someone and actually saying it out loud. A thought is private, but speech makes it a reality. In a world dominated by scrolling and digital noise, choosing to use "intentional speech" elevates an interaction into something purposeful.
The Sefer HaChinuch reminds us that "the heart follows the actions." We learn that while time is a gift, it is our words that make it meaningful.
Commandment 4 by Abigail
The 4th commandment also states that Jews are not to perform forbidden labor on Shabbat, as it says “לא תעשה כל מלאכה“, or in other words “You shall not do any melachah”.
In total, there are 39 forms of melachot (or labors) a Jew is forbidden to perform during Shabbat, with many additional melachah that may resemble one of the 39. But what qualifies as a melachah? By Biblical law, only a “calculated act” violates Shabbat, meaning the act must be intentionally performed and serve a constructive purpose. Moreover, the act must also be an enduring act, and it must be performed in its inherent purpose, as well as in its usual manner.
This mitzvah is done to commemorate G-d’s day of rest after the 6 days of the creation of the world. By refraining from labor each Shabbat, we commemorate the story of Creation, and in turn, ensures that we remember the existence of the Creator. One may ask why we are forbidden to do any work at all on Shabbat, but by resting, we align our actions and behaviour to the beliefs we hold - the beliefs that have sustained the Jewish identity for over a millenium. Beyond religious significance, Shabbat is a sanctuary from the relentless pace of modern life, allowing us to foster connections with not only G-d, but with our family, friends, and our community.
Commandment 5 by Ronin
The commandment to honor father and mother comes from Exodus 20:12, which says, “You shall honor your father and your mother.” According to the Sefer HaChinuch, "honor" means showing one's parents honor in speech and action. It includes taking care of their needs—like feeding, dressing, and helping them get around if they need the help. This duty is so important that if a parent has no money, a child must support them even if they need to ask for charity to do so. While this applies to everyone, a child must not obey a parent’s command to break the Torah.
The root of this mitzvah is to be grateful. By honoring our parents for the hard work they did when we were small, we learn to appreciate G-d for our lives and our minds. This instills in us the valuable trait of gratitude because it teaches us to return the kindness we received. Parents can be great role models and when we honor them and look up to them we can emulate their ways. For example my parents have a tremendous work ethic. And when I think about how hard they worked for me, it makes me want to show them that same dedication and care.
Commandment 6 by Ofek
Commandment six which in hebrew is “אסור רציחה”, “Not to Murder” is a crucial mitzvah which helps keep society safe. This rule is so strong that it is one of the three big sins that we should never do even if it means giving up our own life. The Sefer HaChinuch says that G-d wants people to live and fulfill their purpose and when someone murders them they are stopping G-d's work and preventing their future generations from being born. This rule applies to everyone, and everywhere at all times.
The reason this mitzvah is so important in Judaism is that we believe every person is made in G-d's image, which is called B’tzelem Elokim. So when someone murders it is not a crime against society or the person it is also against G-d.
I also think about the law of Pikuach Nefesh, which says that saving a life is more important than all other rules, even the rules about Shabbat. To me this means that "do not murder" is the minimum: Judaism wants us to actively help keep each other safe, and protect society around us.
Commandment 7 by Akira
Commandment seven is the commandment that says a man should not have relations with another man's wife. This is stated in the verse "You shall not commit adultery" in Exodus 20:13. The Sefer HaChinuch says that the reason for this rule is to keep families pure and make sure the world is populated the way G-d wants. By stopping people from having children with someone they're not married to, we can make sure that fathers know who their children are and that they can pass things down to them without any problems. This helps keep the home a happy and secure place knowing that the whole family is unified.
Being faithful goes beyond knowing the integrity of children. In Judaism, marriage is called "Kiddushin," which means it is a thing that is sanctified. So when someone commits adultery, they are not just hurting their spouse; they are also breaking a holy promise they made to G-d and to their spouse.There is a saying: trust is like a piece of paper. If you crumple it up, it will never be the same again. So when we follow this rule, we are protecting our relationships. Being faithful and keeping our word is important and the foundation of relationships. This commandment teaches us an important lesson beyond just rules related to marriage.
Commandment 8 by Ori
Commandment eight is לא תגנב / Lo Tignov, not to steal. The mitzvah itself is: It is forbidden to seize a person and take possession of him against his own will. In the Ten Commandments, "Lo Tignov" specifically refers to the prohibition of kidnapping a person. According to the Sefer HaChinuch, this rule helps keep society safe and stable by protecting every person's physical freedom. This mitzvah applies to everyone, in all places, and at all times. This commandment is significant in Judaism because it teaches that every human life is holy and no one should be treated like property. Today, it remains relevant as it reminds us to fight against human trafficking and any form of modern slavery. Growing up, I thought this commandment was only about taking objects. Learning that it is actually about protecting people's freedom makes it feel much more serious. It makes me realize that the most important thing we can "steal" from someone is their right to live their own life.
Commandment 9 by Talia
Commandment nine is “do not bear false witness against your fellow” לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר, (Lo ta'aneh veracha ed sheker). This means you cannot give testimony in court about something you did not see for yourself, even if you heard it from someone you trust.
False testimony is forbidden whether you say it out loud or write it down. It is also forbidden even if you think the claim is actually true. This rule applies only in court, from qualified witnesses. It applies to men who are qualified witnesses, in all places and at all times. The punishment is lashes. If witnesses are proven false by another set of witnesses who show they could not have seen the event, they receive the punishment they tried to cause someone else to get.
This mitzvah exists to protect justice. Judges need honest testimony to figure out what really happened. Without this rule, a fair society could not function. A healthy community depends on people telling the truth in court.
This prohibition is still relevant today because of social media and fake news. People spread rumors and false information all the time without checking the facts. The lesson is simple: do not say something about another person unless you know for sure it is true.
Commandment 10 by Roi
The 10th and final commandment is Lo Tachmod (לֹא תַחְמֹד) Not to covet. This commandment prohibits coveting or desiring what belongs to others. According to the Sefer HaChinuch, this is a negative commandment against scheming to take a fellow person's property. The sin occurs when internal desire leads to action, such as pressuring or manipulating someone to sell an item they wish to keep. This obligation of self-discipline applies to both men and women, in all places and at all times. This mitzvah acts as a spiritual "hedge" for all social laws. By stopping the initial desire for another’s property, the Torah prevents a "slippery slope" toward more serious sins like theft, adultery, or murder. It reinforces the belief that Hashem provides exactly what each person needs; therefore, being jealous of another’s share is a failure of trust in Divine Providence. In a world of constant social media comparison, this mitzvah remains highly relevant. It provides a physical boundary that helps individuals focus on being content with their own lives rather than being consumed by the success of others. Avoiding "Lo Tachmod" develops inner peace and protects the community from the toxic effects of envy. Growing up, I often looked at others possessions and wished they were mine. Reflecting on this mitzvah helped me realize that we are not defined by our possessions. Now, when I feel a "rush" of envy, I try to shift into a mindset of gratitude for my own portion, treating it with the same focus required for a holy task.