“Anochi Hashem E-loheicha—I am Hashem your God ….” (Shemot, 20:2)
The word Ani is not used for “I” (but rather, Anochi). Had it been written “Ani,” the meaning would have been that the Holy One, blessed be He, had revealed His light to Israel in all its completeness, and then they could not have reached deeply into His words, for He would have already revealed everything. However the additional letter Caf in “Anochi,” teaches that it is not in a state of completeness, yet rather a conception of how the light that the Holy One, blessed be He, would be revealed in the future.

* Caf added before a word means “like.”

The more a man apprehends in the depths of the Torah, the more he will then understand that until now he was in darkness. This is hinted at in the night and the day. “Day” means that God opens the gates of wisdom for man, and “night” means that man should never imagine that has completely apprehended Godliness, for all he has attained is like night in comparison to the day that follows. So it goes on forever, and it follows that all is night in the face of the light that the Holy One, blessed be He, will open in the future.
This is why the verse that follows immediately is, “do not make any graven [carved] image,” on which it is said in the Holy Zohar (Shemot, 87b), “since it was first written, ‘carve for yourself [two tablets],’ therefore it says, ‘do not make any carved image,’ meaning do not make another Torah.” The word pesel, “carved image,” means something with a definite form and measurement, in a state of completeness with nothing lacking. This is found only in the Torah of Moshe Rabeynu. However it is impossible for the mortal intellect to fashion anything in complete perfection.
On this it is written (Ruth Rabba, 3:2), “Caesar said to Rabi Yehoshua ben Hanina, ‘I too can make a Torah like Moshe,’ and he decreed that no fire be kindled for three days. (As if to say, “God decrees that you do not light fire for one day? I can decree it for three days.”) During this time he saw smoke rising from a house, and they explained to Caesar that a certain government minister was sick and it was necessary to permit him fire.” For indeed, according to our Holy Torah the law is that saving a life supersedes the laws of Shabbat, yet the difference (with us and the example of Caesar) is that one who violates Shabbat to save a life is not going against the Holy Torah, for thus was it also commanded that saving a life takes precedence over the laws of Shabbat. So, too, in all places where it is, “a time to do for God,” (Tehilim, 119:126), fulfilling Gods word, it is also hinted, as the verse continues, “they have made Your law null and void.”

* A situation that would require the suspension of that law, such as how we suspend the laws of Shabbat in order to save a life.

Therefore the Torah includes all the possible combinations of events that may occur, everything and its opposite, and its light surrounds all the possibilities and all the experiences that may evolve. No man has the power to do this. This is the explanation of the Holy Zohar on “do not make any carved form,” meaning positive mitzvot, and “any image,” the prohibitive mitzvot, for nothing is revealed to man until it reaches its completion.

For the Torah, as we have been taught, consists entirely of His Holy Name; in fact, every word written therein consists of and contains that Holy Name. Therefore one must beware of erring in regard to this Name and misrepresenting it. He who is false to the Supernal King will not be allowed to enter the King’s Palace and will be driven away from the world to come.’

R. Abba derived the same lesson from the words from this commandment: “Thou shalt not make… any graven image (pesel)”, which he connected with the verse, “Hew (pesal) thee two tables of stone” (Ex. 34, 1), interpreting thus: “Thou shalt not ‘hew’ unto thee another Torah, which thou neither knowest [from books], nor hast learnt from thy master; for I the Lord thy God am a jealous God and shall punish thee in the world to come when thy soul shall long to enter into the spheres of glory and stand before My Presence.” How many emissaries will then be ready to frustrate its desire and thrust it into Gehenna!

“I am Adonai your God ….” (Shemot, 20:2)
It is written in the Holy Zohar, “and the tree of life is in the secret of five, five.” “Anochi, I am,” is the source of life. “Adonai” is Gevurah—strength, which brings all into being. “E-loheicha, Your God” is the measure of truth in which God runs His world. “Who brought you out of the land of Egypt” means that even at a time of anguish, may God protect us, still refrain from becoming angry at God. “From the house of bondage” means do not become immersed in niceties, and after this the Torah warns not to imagine that what I ask from you is easy, rather you need to struggle to become pure. Each of these five corresponds to one of the next five. “You shall not have” corresponds to “Anochi,” so as not to think that there is even a hue (or appearance) of life aside from Him.

*Re: “New Age,” or more properly, ancient; idolatry of earth forces.

“Other gods,” meaning a hue of Gevurah—strength.

*

Meaning also taking a subordinate force in the world as the prime force.

Before Me” corresponds to “your God,” meaning a hue of truth that is only superficial, and not part of truth at its deepest level.

*

“Before me,” is literally “at my face,” and the word for “superficial” is literally “to the face.”

" Do not make any sculpted idol or image” corresponds to “who brought you out of the land of Egypt.”

*The land of idolatry.

“From the house of bondage” corresponds to “which is in the heavens above,” etc.

The heavens, the earth, and the seas are the principal forms in the construction of the world, and the world also contains desire and honor. Jealousy is also included in these two, as it is for these that He is jealous, and they are also the five corresponding to five mentioned above. “Do not bow down to them” means do not be subdued by desire and honor. “Do not serve them” means do not desire to rule over them. Existence is divided into three levels—place, time, and soul. Everything discussed thus far has been in the category of place.

Corresponding to time, with the festivals during the course of the year, there is also the secret of “five, five.”

Pesach is “Anochi - I.” * In the first redemption God first made himself known to us as a nation.

Shevuot is “Hashem.” *As was said, this corresponds to Gevurah (strength), and at Mount Sinai it is said that, “Moshe heard from the mouth of Gevurah.”

Succot corresponds to “Elo-heicha, your God.” *The succa is likened to the clouds of glory that followed us in the desert, an awesome sight to witness that inspires the fear of God, and so too the name “E-lohim” teaches of God’s attribute of judgment that is the root of this fear.

Rosh HaShanah and Yom Kippur correspond to “E-l Kana, a jealous God,” for the name “E-l” teaches of Chochma (wisdom) * *Rosh HaShanah is the beginning of the year, and he verse in the Psalms reads, “the beginning of wisdom is the fear of God.”

and “jealous,” meaning anger, that is to say that His anger is in (the sefirah of) Chochma. In the category of soul, meaning person, there is also the secret of five, namely, “the fathers, the children, the third, the fourth [generations], and the thousandth [generation]” (Shemot, 20:5). Thus, all in the secret of “five, five.” Deep contemplation is required to understand this.

(10)“You shall not make with Me gods of silver or gods of gold … an altar of earth you shall make for Me … in any place that I mention My name I shall come to you and bless you.” (Shemot, 20:20)
“Gods of silver,” meaning an external hue of love and fervor more than is appropriate for your position, for there is no associate with the One in heaven, and God only shows his love for man when the truth is with him. “Gods of gold,” meaning an external hue of fear greater than is befitting your position. Only, “an altar of earth you shall make for Me.” Here, “earth” means simplicity, just as it exists in your heart. In the verse, “In any place that I mention My name,” “I mention” has to do with the notion of birrur (clarification or refinement). In every place that I clarify how your initial thought was for the sake of heaven I will immediately send you the blessing, “and bless you.”

“You shall not ascend by steps on My altar, in order not to uncover your nakedness on it.” (Shemot, 20:23)
All the hearts of Israel are called “My altar,” and this is “do not ascend,” do not pride yourself above anyone of the people Israel. This is as it says, “in order not to uncover your nakedness,” in order not to lead you to shame, for if you pride yourself over anyone else, in the end you will descend and he will take your place. This it says in the Gemara (Megillah, 16b), “of Mordechai who was first numbered fifth, and later sixth.”

Honor your father and your mother: It is found in the holy Zohar (Kedoshim, 2) that "father and mother" are hinting to the thought of the mind and the desire of the heat. And this is what God, may He be blessed, commanded us - to honor them. Such that if a person knows about himself that he is very refined and has no egotistical interests, he should not push away his thought and desire, but rather honor them.