Parsha Halacha

The Ten Commandments:

1. Parshas Yisro:

Hashem spoke all these words saying:

• I am Hashem your God who took you out of Egypt.
• Do not have other deities. Do not make for yourselves an image or picture that is found in the heavens or earth, or underwater. Do not bow down or worship them, as I am a G-d of retribution who gives judgment for the third and fourth generation for those who hate Me, although I do kindness for a thousand generations for those who love me and fulfill my Mitzvos.
• Do not recite Hashem’s name in vain.
• Remember the Shabbos and sanctify it. Six days a week you shall work and on the seventh day it shall be a day of rest for G-d. You shall not do any work, neither you or your son or daughter, or slave or animal. As in six days Hashem created the heaven and earth, the sea and all that is in it, and on the seventh day he rested. Therefore He blessed the Shabbos and sanctified it.
• Honor your father and mother so that you live a long life.
• Do not murder.
• Do not commit adultery.
• Do not steal.
• Do not testify falsely regarding a friend.
• Do not covet the house of a friend, nor his wife, slave, ox, donkey or any of his assets.

1. Parshas Vaeschanon – Moshe repeats the Ten Commandments:

• “I am Hashem your G-d who took you out of Egypt.
• Do not have other deities. Do not make for yourselves an image or picture that is found in the heavens or earth, or underwater. Do not serve them, as I am a G-d of retribution who gives judgment against the third and fourth generation for those who hate Me, although I do kindness for a thousand generations for those who love me and fulfill my Mitzvos.
• Do not recite Hashem’s name in vain.
• Guard the Shabbos to sanctify it. Six days a week you shall work and on the seventh day it shall be a day of rest for Hashem. You shall not do any work, neither you or your son or daughter, or slave or animal. You shall remember that you were a slave in Egypt and Hashem took you out with an outstretched arm. Therefore, He commanded you to keep the Shabbos.
• Honor your father and mother so you live a long life on the land.
• Do not murder.
• Do not commit adultery.
• Do not steal.
• Do not testify falsely regarding a friend.
• Do not covet the wife of a friend, nor shall you desire his house, slave, ox, donkey or any of his possessions.”

1. Reciting the ten commandments daily in prayer:[1]

Its proper[2] for one to recite daily the paragraph of the Ten Commandments.[3] [However, according to the teachings of the Arizal, one is specifically not to recite the 10 Commandments during daily in order not to help support the heretics due to whom the sages abolished its daily recital, and who are we to reinstitute it.[4] It is not to be said even in private.[5] Nonetheless, some Poskim learn that it may be said after Davening, such as during one’s study of Torah, and the main negation is against saying it prior to prayer.[6] Practically, the ten Commandments were omitted from the Siddur by Admur, and hence it is not accustomed to be said by Chabad Chassidim.]

Original institution to say within Kerias Shema:[7] Originally, the sages willed that the ten commandments be recited within Kerias Shema, although it was nullified because of the heretics, in order so they don‘t tell the laymen “only this part of the Torah laws are true and not the other laws, and proof of this is that we only recite those laws which we heard on Sinai.”

Not to say publicly daily:[8] Due to the above reason, it is forbidden to recite the ten commandments publicly with a Minyan on a daily basis, even if it is not said within the blessings of Shema, but rather is said prior to Baruch Sheamar. Rather, it is only permitted to be said privately by every individual to himself.

Not to print the 10 Commandments individually:[9] For the same reason, the custom became not to print the Ten Commandments on individual papers which are then to be handed out to the congregants.

1. Not to stop in middle:[10]

One is not to stop in the middle of the reading of the Aseres Hadibros in Parshas Yisro and Vaeschanon.

1. Standing during Aseres Hadibros when read in Kerias Hatorah in Shul:[11]

It is an old custom amongst many communities to stand during the reading of Aseres Hadibros.[12] Some Poskim[13], however, rule one is not  allowed to stand during Aseres Hadibros.[14] Practically, the Chabad custom is to stand, facing the Sefer Torah.[15] If the entire congregation is standing then one is obligated to stand together with them, even if in general he is accustomed to sit.[16] 

1. How to read the Aseres Hadibros by kerias Hatorah:[17]

The punctuation for the reading of the Aseres Hadibros: In the Ten Commandments, there are two forms of reading melodies. The readings differ in their stop points within the verses and in their vocalization.

First method:[18] In the first method each command is read as a single verse.[19] This applies whether the command is long [i.e. split to many verses] or short [the verse includes many commands]. This means that the verses of Anochi, Lo Yihyeh Lecha, Lo Saseh Lecha, lo Sishtachaveh and Oseh Chesed is all read as one verse.[20] Likewise, the verses of Zachor, Sheshes Yamim, Yom Hashevi’i, and Vehi Sheses are all read as one verse.[21] Likewise, the two words of Lo Tirtzach is one complete verse.[22] Likewise, the two words of Lo Tinaf is one complete verse.[23] The same applies for the words Lo Tignov.[24] [In this method, the words Tirtzach, Tinaf and Tignov are recited with a Taf and not a Saf.]

Second method:[25] In the second method, each verse is read as a single verse [even if they only contain part of the command or contain more than one command].[26] Thus, the verse of Anochi is one verse, and the verse of Lo Yihyeh Lecha is a second verse.[27] Likewise, Zachor is read as one verse, and Sheshes Yamim as a second verse.[28] Likewise, the words Lo Tirtzach, Lo Tinaf, Lo Tignov, and Lo Seaneh is all read as one verse.[29]

Final practice:[30] On Shavuos, the custom is to read for the congregation like the first method, to read each command as a separate verse.[31] Furthermore, there are those who are accustomed to read like the first method for the congregation even on Shabbos Parshas Yisro and on Shabbos Parshas Vaeschanan, and only a private individual who reads the verses to himself reads it in the second method.

Kibud Av Vaeim:[32]

1. Its Biblical status:

Honoring and fearing one’s father and mother are each a [separate[33]] positive command in the Torah[34], and honoring one’s parents is famously listed as the fifth of the 10 Commandments. [The command of honoring one’s parents is listed by the Rambam as the 210th Command of the Torah[35], while the command to fear one’s parents is listed by the Rambam as the 211th Command of the Torah.[36]] In addition, there is a Biblical prohibition against hitting a parent and another Biblical prohibition against cursing a parent, as explained in chapter 7 Halacha 1, and hence in total there are four Biblical commands, two positive and two negative, associated with one’s parents.

The basic difference between the command of honor versus fear:[37] The basic difference between the command to honor one’s parents versus the command to fear one’s parents is that the command to honor one’s parents involves the performance of certain activities out of respect for one’s parents [i.e. Kum Vasei], while the command to fear one’s parents involves the abstaining from performing certain activities being that they are considered disrespectful to one’s parents [i.e. Sheiv Veal Taaseh]. Some Poskim[38] write that the Mitzvah of honoring one’s parents is mainly fulfilled through action while the Mitzvah of fearing one’s parents is mainly in the heart. Some Poskim[39] write that the Mitzvah of fearing one’s parents is more severe than that of honoring them. Others however argue that they carry the same weight of severity.[40]

The reason behind the Mitzvah of Kibud Av Vaeim:[51]

Hakaras Hatov:[52] The root of this command is due to that it is befitting of a person to recognize and act with kindness towards one who has been kind to him. One should not be ungrateful and ignore [one who has done for them so much good] as this is a most evil and repugnant trait before G-d and people. One is to recognize the fact that his father and mother are the ones who are responsible for bringing him into the world and accordingly it is fit that he gives them all the honor and assistance that they are capable of. One must also recognize that his parents put much effort into him when he was young [in order to educate him and support him] and they nursed him and fed him and dressed him.[53]

Leads to honor of G-d:[54] When a person has this form of recognition and gratefulness to his parents, it will lead for him to also develop this recognition and gratefulness towards G-d who is the cause of the existence of his parents, up until the first man and is the one responsible for bringing him into the world and giving him all his needs, and health and sanity, of which without it he would be like a horse and mule who have no knowledge. A person will then conclude from this how much he must be careful in the service of G-d. [Furthermore, according to those opinions[55] who hold that the Mitzvah to honor one’s parents is a Mitzvah between man and G-d, then the intrinsic purpose of it is to honor G-d, as G-d feels honored when we honor those who together with Him were responsible for our creation.[56] The reason for this is because the infinite light of G-d is unified with the body of a Jew to give him the ability to procreate, and hence when one honors his parents it is as if he is honoring G-d himself.[57]]

Leads to belief in G-d’s commands:[58] G-d commanded us to honor and listen to our parents in order, so we be receptive to the tradition that our parents’ hand over to us regarding the Torah and its commands.

^[1] Admur Basra 1:9, Kama 1:10; Michaber 1:5; Tur 1;  [In the siddur, this paragraph is not brought by Admur and is thus not accustomed to be said by Chabad Chassidim; Piskeiy Teshuvos 1:17

^[2] Lit. “Tov”

^[3] The reason: In order to remind oneself every day of the giving of the Torah on Sinai, and through doing so one will strengthen ones faith. [Admur Kama ibid; Beis Yosef ibid]

[4] Shaar Hakavanos Hakdama; Machazik Bracha 1:8; Kaf Hachaim 1:32 [The Arizal chastised his student Rabbi Chaim Vitial who would say it daily that he should not do so, the above-mentioned reason.]

[5] Poskim in next footnote

[6] Kuntrus Tov Ayin 10; Shaareiy Teshuvah 1:11; Ruach Chaim 1:31; Kaf Hachaim 1:32

^[7] Admur Kama 1:10; Brachos 12a; Rashi Brachos ibid; M”B 1:16

^[8] Admur Kama 1:10; Rama 1:5; Beis Yosef 1; Bach 1; Rashba 1:184; Derisha 1:6; Rashal 64; Olas Tamid 1:6

^[9] Admur Kama 1:10; M”A 1:9; Lechem Chamudos Brachos 1:9

[10] Elya Raba 143:6; Derech Hachaim 12; Kaf Hachaim 137:13; Piskeiy Teshuvos ibid

[11] See Kaf Hachaim 146:23; Piskeiy Teshuvos 146:6; Beit Maran [Rav Yitzchak Yosef]; Bayit Neman [Rav Meir Mazuz] No. 14; 51; 65; 100; 113

[12] Ledavid Emes 7:5; Tov Ayin 11; Shaar Efraim 7:37; Kaf Hachaim 146:23; Ketzos Hashulchan 84 footnote 22 that so is custom of world; Igros Moshe 4:22; Shemesh Umagen 57; Mishneh Halachos 11:118

[13] Teshuvas Rambam 46; Maharikash in Ohalei Yaakov 33; Machazik Bracha 146:8 based on Arizal, brought in Kaf Hachaim 146:23; Opinion in Ledavid Emes 7:5 [He originally writes that it is improper for the entire congregation to stand, and then brings from his Sefer Machazik Bracha that even individuals should not stand, and then concludes that in some communities everyone stands, and ends up defending the practice]; Yechaveh Daas 6:8 rules not to stand and that the custom to stand is to be abolished; Toldos Hair Kavna p. 229 that so ruled the Raavad, Rav Leib Shapiro, to abolish the custom; See Beir Moshe 8:60

[14] The reason: As it is forbidden to single out a section of Torah, such as the Aseres Hadibros, due to it leading people to believe that only it is the true part of the Torah. [Poskim ibid; See Admur Basra 1:9, Kama 1:10; Rama 1:5; Brachos 12a; Rashba 1:184] However, others negate this worry by stating that the worry is no longer applicable today and does not apply here as one anyways stands for more than just the ten commandments. [See Ulidavid Emes ibid; Shaareiy Rachamim on Shaar Efraim ibid based on Levush 494 and Machatzis Hashekel 429]

[15] Hayom Yom 24^th Shevat; 1^st day Chag Hashavuos; 13^th Menachem Av; Sefer Haminhagim [English] p. 61; See Shulchan Menachem 1:262 footnote 11 and Chikrei Haminhagim 1:62

[16] Tov Ayin 11; Shaareiy Efraim ibid; Kaf Hachaim 146:23; Ketzos Hashulchan 84 footnote 22; See Kneses Hagedola E.H. 62; Ikarei Hadaat, and other Poskim brought in Kaf Hachaim ibid; Yechaveh Daas ibid concludes that in such a case he is to stand already from the beginning of the reading; Piskeiy Teshuvos ibid [see there that the same applies vice versa, that if the entire congregation is accustomed to sit then one is not to stand, however, see Ledavid Emes and Kaf Hachaim ibid who write that individuals may stand and see Q&A below!];

[17] Admur 494:8-11; See M”A 494; Masas Binyamin 6; Elya Raba 142:1; Chizkuni Shemos 20:14

Reading the Aseres Hadibros aloud with the Baal Korei: Some communities were accustomed to read the Aseres Hadibros aloud with the Baal Korei and simply have the Baal Korei recite the last verse aloud, alone. [See Terumas Hadeshen 24; Minchas Yitzchak 3:12] Practically, we do not rule like this custom. [Biur Halacha 146:2 “Velikros”]

[18] Admur 494:8

[19] The reason: The reason for this custom is because they follow the way the commands were written in the Torah [I.e. Kesiv], in which each command was written as its own Parsha. From Anochi until Lo Sisa is one Parsha Setuma, and one command, and it is therefore read as a single verse. Likewise, from Zachor until Lo Tirtzach is a single Parsha Setuma. However, Lo Tirtzach until Lo Tachmod is written in four Parshiyos Setumos, as they are four commands, and therefore they are read as four verses. [494:10]

[20] The reason: As Anochi and Lo Yihyeh Lecha were said simultaneously. It is for this reason that the Nun of the word Panaiy is vocalized with a Patach and not a Kamatz, as there is no stop [Asnachta or end of verse] by it. [Admur ibid]

[21] The vocalization: It is for this reason that the Chaf of the word “Chol” which is in proximity to the word “Veasisa” is Refuyah and not Degusha. [Admur ibid]

[22] The vocalization: It is for this reason that the Tzaddik of the word Tirtzach is vocalized with a Kamatz, being that there is a conclusion of verse at this area. Likewise, the Taf is Degusha being that the word Lo is vocalized with a Mafsik, which is a Tafcha. [Admur ibid]

[23] The vocalization: It is for this reason that the Taf of Tinaf is Degusha and the Alef is vocalized with a Kamatz being that there is a conclusion of verse at this area. [Admur ibid]

[24] The vocalization: It is for this reason that the Taf of Tignov is Degusha. [Admur ibid]

[25] Admur 494:9

[26] One reads the verses as they have been allocated to be read from the Torah [i.e. Keri]. Thus, at times a single verse includes many commands, and at times the same command is read in many verses.

[27] The vocalization: According to this method, the Nun of Panaiy is vocalized with a Kamatz, being that it represents the end  the verse. [Admur ibid]

[28] The vocalization: According to this method the Chaf of the word “Kol” is Degusha. [Admur ibid]

[29] The reason: The reason for this custom is because they follow the way the verses are to be read according to Kri, as from Lo Sirtzach until Lo Sachmod there is only one verse. The reason for why this custom does not allow one to stop in middle of the verse and read it in accordance to the commands is because it is forbidden to completely stop in middle of a verse, even when one is reading the verse in private, as all the stop marks in the Torah are a tradition to Moshe from Sinai, and it is forbidden to stop in an area that Moshe did not make a stop in accordance to his tradition from Sinai. Now, since it is forbidden to make a complete stop in middle of these four small Parshiyos [from Lo Sirtzach to Lo Sinaf], therefore, when they are read in one setting they are read in a continuous melody which connects them into one verse, being that they are in truth one verse, as there is no verse in the entire Torah that contains less than three words. Likewise, from Anochi until Lo Sisa and from Zachor until Lo Sirtzach, there are various verses in the reading. Accordingly, a private individual may make a complete stop in the middle of the Parsha of Anochi and Zachor, so long as he does so at the end of a verse. Furthermore, even when reading in public there is no prohibition to stop in these areas due to stopping in middle of a verse, but rather due to those who enter and exit during the reading, as explained in 138:1. Therefore, they are read in a melody that makes a break between them, in order to turn them into many verses, being that in truth they are considered many verses regarding the number of verses they contain. [Admur 494:11; M”A 494; Masas Binyamin 6; Chizkuni Shemos 20:14]

The vocalization: It is for this reason that the Taf of Sirtzach, Sinaf, Signov, Seaneh is Refuyah and the Tzaddik of the word Sirtzach is vocalized with Patach, and the Alef of Sinaf is vocalized with a Kamatz, being that it has an Asnachta. [Admur ibid]

[30] Admur 494:11; M”A 494; Masas Binyamin 6; Elya Raba 142:1; Chizkuni Shemos 20:14

[31] The reason: As on Shavuos the Ten Commandments were given and therefore it is read in accordance to the way they were given, which is each command as a different verse. [Admur ibid]

[32] See Pesakim Uteshuvos 240:1-2; 15; Encyclopedia Talmudit Erech Kibbud Av Vaeim Vol. 26 p. 371; Erech Morah Av Vaeim Vol. 42 p. 559

[33] Sefer Hamitzvos Rambam Asei 211; Semag Asei 113; Hakdamas Bahag; ; Chinuch Mitzvah 33; 212; See Biur of Rav Perlow for why it is listed as two separate commands; Encyclopedia Talmudit Erech Kibbud Av Vaeim Vol. 26 p. 371 footnote 12

[34] Rama ibid “Mitzvas Asei”; Tur 240; Rambam Mamarim 6:1; Sefer Hamitzvos Mitzvah 210-211; Chinuch Mitzvah 33; 212; Bava Metzia 32a; Chulin 110b; See Encyclopedia Talmudit Erech Kibbud Av Vaeim Vol. 26 p. 371-372 footnote 14 and 16 for opinions who write that fearing one’s parent is a Lo Sasei

[35] Rambam Sefer Hamitzvos Mitzvah 210; Chinuch lists it as the 33^rd command of the Torah; Semag Asei 112;

[36] Rambam Sefer Hamitzvos Mitzvah 211; Chinuch lists it as the 212^th command of the Torah; Semag Asei 113;

[37] See Karban Aaron on Toras Kohanim Kedoshim 1; Michtam Ledavid Y.D. 32; Toafos Reim on Yireim 222; Malbim on Toras Kohanim ibid; Aruch Hashulchan 240:8; Encyclopedia Talmudit Erech Kibbud Av Vaeim Vol. 26 p. 372 footnote 14 and 17-20; p. 384 footnotes 186-190; Erech Morah Av Vaeim Vol. 42 p. 562 footnote 28-34

[38] Semak Hakdama 7; 50 Kala Rabasi 3

[39] Mayan Hachochma 50a; Hamakneh Kiddushin 31b; See Encyclopedia Talmudit Erech Morah Av Vaeim Vol. 42 p. 563 footnote 35-37

[40] Terumas Hadeshen 40

[41] Braisa Sanhedrin 56b; Seder Olam Raba 5; Rashi Mishpatim 24:3; Beshalach 15:25; Vaeschanon 5:16; Likkutei Sichos 5:147, 153-154; Encyclopedia Talmudit Erech Kibbud Av Vaeim Vol. 26 p. 375-376

[42] See beshalach 15:25 “Sham Sam Lo Chok Umishpat” and Rebbe Yehuda in Sanhedrin ibid says that Mihspat here refers to Kibbud Av Vaeim

[43] See Beshalach 15:22

[44] See Minchas Chinuch Mitzvah 33; Pesakim Uteshuvos 240 footnote 23; Likkutei Sichos 19:197; Likkutei Sichos 36:90 and 95 and footnote 8; Encyclopedia Talmudit Erech Kibbud Av Vaeim Vol. 26 p. 374

[45] Ramban Al Hatorah Shemos 20:12-13 that the first five Dibros are Bein Adam Lamakom [However, see Ramban 20:12 from which one can understand that he holds its Bein Adam Lechaveiro, as writes Abarbanel ibid in his opinion. See Likkutei Sichos 36:90 footnote 4]; Implication of Even Ezra Yisro 20:1; Implication of Chizkuni 20:13; Tur Al Hatorah ibid; Ikarim Mamar 3:26; Abarbanel Shemos ibid [writes like Ramban ibid, however then also writes its Ben Adam Lechaveiro]; Shelah Miseches Shavuos 190; Chemdas Yisrael Ner Mitzvah 10; Likkutei Sichos 36:90 and 95 and footnote 8 that it contains both aspects of Bein Adam Lechaveiro and Bein Adam Lamakom; See Keli Yakar and Chizkuni on Yisro ibid

[46] Rambam Pirush Hamishnayos Peiah 1:1; Rosh on Mishneh ibid; Kuzari Mamar 3:11; Abarbanel Shemos ibid; Likkutei Sichos 19:197, printed in Shuchan Menachem 4:173 that it is a Mitzvah Bein Adam Lechaveiro; Likkutei Sichos 36:90 and 95 and footnote 8 that it contains both aspects of Bein Adam Lechaveiro and Bein Adam Lamakom; See Keli Yakar On Yisro ibid; See Kiddushin 31a which implies that it is a mitzvah between man and his fellow “Ula taught: After hearing the first two of the 10 Commandments which instructs one to believe in G-d and that serve other deities, the nations of the world said that the 10 Commandments were given by G-d for the sake of His own personal glory. However, after they heard the command to honor one’s parents they retracted and acknowledged the first commands.”; See Yireim Hashaleim p. 5; Rashba 1:18

[47] Minchas Chinuch ibid

[48] Likkutei Sichos 9:XV; 36:90 and 95 and footnote 8; Beir Yehuda on Chareidim p. 72; See Likkutei Sichos 36:96 that there are two aspects in the mitzvah of honoring one’s parents, one an intellectual moral aspect which is between man and his fellow, and a second which is between man and God, as through honoring one’s parents one honors God. The Rebbe there explains that only the former aspect is relevant to Gentiles, while the latter aspect is only relevant for Jews, as only by Jews is the infant light of God united with their bodies, and hence does honoring them not consist of idolatry, in contrast to Gentiles in which honoring them with consist of Shituf.

[49] Minchas Chinuch Mitzvah 33; See Ben Ish Chaiy Vayelech 1:6; Encyclopedia Talmudit ibid; Likkutei Sichos 36:91 footnote 8

[50] Oneg Yom Tov O.C. 19; Sdei Chemed Mareches Mem Kelal 68; Likkutei Sichos 19:197, printed in Shuchan Menachem 4:173, based on Kiddushin 39b which brings the opinion of Rav Yaakov that there is no reward of a mitzvah in this world from the fact that a boy died in the process of climbing down the tree after getting the baby birds on behalf of his father. Now, if intent were to be required to fulfill this mitzvah then there would be no proof from this story as perhaps the son did not have intent to fulfill the mitzvah upon doing so, and hence he was not deserving of the reward of life. The fact that this option is not entertained by the Talmud shows that intent makes no difference in this matter and either way the mitzvah is considered fulfilled; See Sifri Ki Seitei 24:19 for a similar ruling regarding tzedakah the main thing is that the pauper received the charity irrelevant of what intent the giver had; See Malei Haroim Erech Mitzvos Tzerichos Kavana 9 regarding the mitzvah of circumcision that the mitzvah is fulfilled by physically doing the circumcision even if there wasn’t intent to fulfill the mitzvah; Likewise, see Minchas Chinuch Mitzvah 1 regarding the mitzvah of having children, that the mitzvah is fulfilled once one has a male and female child even if there was no intent to do so for the sake of the mitzvah

[51] See Likkutei Sichos 36:90

[52] Chinuch Mitzvah 33 “The root of this command is due to that it is befitting of a person to recognize and act with kindness towards one who has been kind to him. One should not be ungrateful and ignore as this is a most evil and repugnant trait before G-d and people. One is to recognize the fact that his father and mother are the ones who are responsible for bringing him into the world and accordingly it is fit that he gives them all the honor and assistance that they are capable of. One must also recognize that his parents put much effort into him when he was young. When a person has this form of recognition and gratefulness to his parents, it will lead for him to also develop this recognition and gratefulness towards G-d who is the cause of the existence of his parents, up until the first man and is the one responsible for bringing him into the world and giving him all his needs, and health and sanity, of which without it he would be like a horse and mule who have no knowledge. A person will then conclude from this how much he must be careful in the service of G-d.”; Yerushalmi Peiah 1:1 and Kiddushin 1:7; Chareidim 9:37; Keli Yakar Yisro 20:12; Even Ezra 20:1

[53] Chinuch ibid; Even Ezra ibid; See Likkutei Sichos ibid p. 91 as to why Ramban 20:12-13 omits this point.

[54] Chinuch ibid; Likkutei Sichos ibid; See also Tosafus Hadar Zekeinim on Yisro 20:12

[55] Ramban Yisro 20:13; See Halacha 1A in Q&A!

[56] Likkutei Sichos 36:91

[57] Likkutei Sichos 36:94-95

[58] Abarbanel Yisro 20:12

[59] Kiddushin 30b; Nida 31a; See Ramban 20:12-13; Likkutei Sichos ibid p. 91-92

[60] Likkutei Sichos ibid p. 92 [see there that it is for this reason that the Ramban still held that honoring one’s parents is a command between man and G-d.]

[61] Or Torah Yisro 8:3003; Sefer Hamarim 5658 p. 118; Likkutei Sichos 36 p. 92-93; See also Or Torah of Maggid Yisro 34a; Likkutei Imrim 123

[62] This answers why this honoring of parents, which is honoring something else other than G-d, is not considered heresy in G-d’s unity.