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Why does Parshas Vaeschanan reference the prior commandment at Marah for honoring parents, while the first Aseres Hadibros didn't? The shiur develops two fundamentally different approaches: Eisav's debt-paying model versus Yaakov's kavod-giving approach. Understanding this distinction explains why true kibbud av v'aim connects to sensing our own eternality.
The shiur begins with Rashi (רש"י)'s comment on the mitzvah (מצוה) of kibbud av v'aim in Parshas Vaeschanan, where the Torah (תורה) states we must honor parents "as He has previously commanded us" - referring back to Marah. This raises several questions: Why wasn't this reference included in the first Aseres Hadibros at Sinai? Why does Rashi in Beshalach list the ten mitzvos commanded at Marah as the seven Noahide laws plus Shabbos (שבת) and Dinim, but here includes kibbud av v'aim? And why does the Gemara (גמרא) say the reward for this mitzvah is in Olam Haba, when the Torah typically doesn't reference the World to Come? The shiur explores the meaning of "l'maan yarichun yamecha" (so your days will be lengthened), which the Gemara interprets as referring to Olam Haba. This seems problematic since every mitzvah provides reward in the World to Come, and the Torah generally doesn't explicitly discuss Olam Haba rewards. Additionally, the horizontal reading of the Aseres Hadibros pairs kibbud av v'aim with "lo sachmod" (don't covet), a connection that needs explanation.
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Parshas Vaeschanan, Aseres Hadibros
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