As is explained in Tanya that this is the reason why the first two commandments of ‘Onochi’ and ‘Loh Yihiyeh Lecho’ were heard direct from Hashem. Because ‘Onochi’ includes all the Mitvos Asei and ‘Loh Yihiyeh Lecho’ includes all the Mitzvos Loh Saseh.
Aseres Hadibros
Which are part of the positive and negative Mitzvos.
Includes All the Mitzvos
As the Alter Rebbe writes in Tanya chapter 20: That is why we heard only these two commandments, “I am...,” and “You shall not have...,” directly from Hashem, while the other eight commandments were transmitted by Moses, as our Sages have said, for they are the sum total of the whole Torah.
Thus, we actually heard the entire Torah from Hashem Himself; for all the commandments are contained within these two, as are particulars within a generalization. Therefore, just as one’s love of Hashem motivates him to obey these two commandments even at the expense of his life, it may also serve to motivate him to observe all the commandments.
However, this concept requires further clarification. Why should all the positive precepts be considered as affirmations of Hashem’s unity, and why should all the prohibitions be manifestations of idol-worship? It is readily understood that belief in Hashem is the basis of all the commandments.
The Mechilta illustrates this idea by the parable of a king who entered a land and was requested by the populace to provide them with a system of laws. To this the king replied: “First accept me as your king; afterwards I will issue my decrees.” In the same way, belief in the One Hashem constitutes the foundation upon which all the other commandments are built. But why should the two commandments regarding Hashem’s unity be considered the sum total of the entire Torah, all the other commandments being merely an extension of them?
The explanation is based on a deeper understanding of the concept of the unity of Hashem. Hashem’s unity means not only that there is but one Creator, but that Hashem is the only existing being. All of existence is absolutely nullified before Him, and completely one with Him. Therefore when one acts in defiance of Hashem’s Will as expressed in the commandments, he sets himself apart from Hashem as though he were a separate and independent entity. This constitutes a denial of Hashem’s unity, and the transgressor is therefore considered an idolator. This the Alter Rebbe now explains in detail.
