Immediately after the Eseres Ha-Dibros are given to Moshe and the Jewish People, God commands that 1) images of heavenly bodies not be made, 2) the Mizbayach (Altar) not be manufactured from stone hewn with iron tools, and 3) the Mizbayach not be ascended via stairs; (rather, a ramp must be installed). Why are these three mitzvos featured specifically adjacent to the Aseres Ha-Dibros?

The Sefer Ha-Chinuch (mitzvah 41) explains that the prohibition to ascend the Mizbayach via stairs is intended to instill a sense of awe and respect in one who goes up to the top to perform sacrificial service. In light of this concept, we can answer our question.

B'nei Yisroel were uniquely privileged to participate in Matan Torah - the giving of the Torah - in which they experienced the Shechinah with an unparalleled intensity and closeness. As such, it was nearly inconceivable for the Jews who were present (and all future generations) not to feel a sense of pride and elevation in having been privy to such an event, in which they encountered the Shechinah and beheld the majestic presence of God as no other people. Right at this point, Hashem deemed it necessary to remind the nation that it should not feel overly comfortable in His presence or take the experience for granted. Hashem set forth this decree by commanding that the Mizbayach - by which humans approach the Divine Presence - be ascended in a manner of fear and respect, so as to prevent one from feeling too comfortable with being in God's presence.

The other two mitzvos commanded after Matan Torah are likewise to be understood in the same vein. The Mizbayach must be from stone which has not been subjected to human force and might, signified by iron tools which carve the toughest of materials. This reinforces the notion of humility before Hashem, emphasizing human limitations as contrasted with God's omnipotence. So, too, the prohibition of making heavenly images keeps man in his place, reminding him that he cannot approach even replications of those who serve God from on high and are fashioned in His image.

Entering into God's presence requires extreme humility and an accute awareness of before Whom one stands. This is why Moshe Rabbeinu, the most humble of men, was able to stand before Hashem like no other person. For the same reason must one conduct himself with a sense of utmost respect in the Beis Ha-Mikdash, Beis Medrash and Beis Ha-Knesses, as these venues are infused with holiness, and one who enters them therefore puts himself before Hashem.

May we be worthy to stand before God with awe, respect and a cognizance of His ultimate majesty.