Subject: Parashat Yitro 5758 - "Zachor and Shamor"
Date: Thu, 12 Feb 1998 23:23:24 +0000
To: "Parasha-Page List"<heb_roots_chr@geocities.com>
From: Mordecai Kornfeld <kornfeld@netvision.net.il>
To: Intriguing glimpses into the weekly Torah reading and Jewish holidays <parasha-page@virtual.co.il>
Subject: Parashat Yitro 5758 - "Zachor and Shamor"
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The Weekly Internet
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by Mordecai Kornfeld
of Har Nof, Jerusalem
(kornfeld@virtual.co.il)
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PARASHAT YITRO 5758
"ZACHOR" AND "SHAMOR"
Remember ("Zachor") the Shabbat day, that you may sanctify it...
for in six days Hashem created the heavens and the earth, the sea
and all that is in them, and He rested on the seventh day; that is
why Hashem blessed and sanctified the Shabbat.
(Shemot 20:8,11)
So appears the commandment to observe the Shabbat in the Ten
Commandments, in this week's Parasha. In Parashat Va'etchanan, the Torah
presents a second record of the Ten Commandments, surprisingly with a
number of significant changes:
Observe ("Shamor") the Shabbat day, that you may sanctify it... and
you shall remember that you once were a servant in the land of
Egypt and Hashem took your from there with a mighty hand and an
outstretched arm; that is why Hashem commanded you to observe the
Shabbat.
(Devarim 13,15)
The glaring contradiction between the two reasons given for
observing the Shabbat is one of the most notable differences between the
two accounts of the Decalogue. Why do we observe the Shabbat -- as
testimony to the fact that Hashem created the world and all that is in it;
or as testimony to the fact that Hashem took us, His chosen people, out
from the Land of Egypt? And why does the Torah begin the first account with
the word "Zachor," and the second with the word "Shamor?"
(In another mailing, now printed in "Torah from the Internet,"
Parashat Va'etchanan, I discussed the broader issue of why there are
differences at all between the two accounts, and why and how all of the
differences stem from a common theme. Here, we shall limit our discussion
specifically to the issue of Shabbat, and expand on the lessons that may be
learned from this two-pronged description of the Shabbat.)
II
Rav Yitzchak Arema, in his renowned Akedat Yitzchak (ch. 55, s.v.
"ha'Ikar ha'Rishon) explains that there are indeed two distinct themes in
the observance of the Shabbat, and that the words "Zachor" and "Shamor"
encapsulate those two themes.
There are two sides to not working on Shabbat -- the passive (i.e.
the *lack* of accomplishment), and the active (i.e. what *is*
accomplished). On the one hand, work is not performed; on the other, an
inner relaxation and calm is achieved. Shabbat was intended to bring about
both of these results. Through the achievement of inner repose, we are able
to momentarily take ourselves out of the rote of our daily lives and
consider the more ethereal aspects of life. We spend our Shabbat
contemplating the wonders of Hashem's creation and His Torah.
The passive aspect of Shabbat is meant to serve another purpose
entirely. The theme of many Mitzvot is that Hashem redeemed the Jewish
People from Egyptian bondage, the single most important event in Jewish
history. Such Mitzvot serve as constant reminders of Hashem's love for the
Jewish People, and of His full control over all that happens to mankind.
Shabbat, too, is a reminder of the Exodus from Egypt. By not working, we
are reminded that Hashem brought an end to our slavery and made us free
men.
Our Sages revealed to us that the word "Zachor" reflects a positive
commandment, while the word "Shamor" reflects a negative prohibition
(Shavuot 20b). The Ten Commandments as recorded in Parashat Yitro refer to
the *active* theme of the Shabbos -- the achievement of inner calm, which
allows us to reflect on Hashem's Creation of the heavens and the earth.
That is why the Mitzvah of Shabbat begins with "Zachor" (remember,
consider) and continues with an account of the six days of Creation. The
Commandments of Parashat Va'etchanan, on the other hand, refer to the
passive theme of the Shabbat. That is why they begin the Mitzvah of Shabbat
with the word "Shamor" (observe, do not do work), and continue with a
description of the Exodus from Egypt.
III
We may add, based on the Akeidah's insightful analysis, that this
serves to explain a number of differences between the laws of the Shabbat
and those of the other Jewish holidays. Both Shabbat and the holidays have
the same dual theme described above. However, on Shabbat the *primary*
theme is that of inner rest, and of considering Hashem's creation of the
heavens and the earth, while on the other holidays the main theme is
clearly that of the Exodus from Egypt and the subsequent, related events.
The accomplishment of inner rest serves as a secondary theme.
On Shabbat, we are told, the soul of one who works "will be cut of
from the rest of Israel" (Shemot 31:14). Shabbat is meant to preserve the
most basic tenets of Judaism. One who profanes it, displays a lack of
regard for the fact that Hashem is the Creator of all. His soul deserves to
be cut off from Israel. Secondly, the observance of the "active" part of
the Shabbat is connected to the mind, or soul, rather than the body. The
punishment for desecrating it must also involve the soul. Thirdly, since
the desecration of the Shabbat involves a negative act (i.e., *not*
accomplishing what was supposed to be accomplished), its punishment is
negative. The desecrator's soul is "cut off" from its expected portion.
In contrast, one who desecrates the other Jewish Holidays is only
punished with lashes. The primary theme of the festivals is not the
existence of a Creator, but the Chosenness of the Jewish People. Denying
that is not as blasphemous as denying the existence of the Creator
altogether. Secondly, passively not working on Jewish holidays is an act
(or rather, lack of action) of the *body*, rather than the soul. The
punishment for their desecration is likewise one of the body. Thirdly,
desecrating the holidays by working involves an active transgression. Its
punishment is therefore also an active one.
We also find that it is permitted to work on the preparation of
food on Jewish holidays, while on Shabbat even this is prohibited (Shemot
12:16). Since the primary theme of the holidays is that we are free men, it
is not necessary to prohibit acts which are done regularly by the free man;
only the more exhausting and taxing acts are prohibited. On Shabbat, on the
other hand, Hashem wants us to keep our minds entirely free to ponder the
spiritual.
The Torah tells us that the Jewish nation was actually first
commanded to observe the Shabbat *before* the giving of the Ten
Commandments (Shemot 16:5; Rashi 15:25). In general, the Mitzvot that the
Jews were given before reaching Mt. Sinai were meant as reminders of the
miracles of the Exodus. The Mitzvot of Pesach, Tefillin, Nisan being the
first of the months, and attributing holiness to the first-born, are all
examples of this concept. It is therefore plausible to suggest that the
Mitzvah of Shabbat which preceded the Giving of the Torah, was meant to
commemorate the Exodus, rather than Creation.
If we are correct in this assessment, another variant between the
two accounts of the Decalogue falls into place. In Va'etchanan, the Torah
adds a few words: "Observe ("Shamor") the Shabbat day, that you may
sanctify it, *as Hashem has already commanded you*." The Gemara (Shabbat
87b) explains this to mean, "as Hashem commanded you before you received
the Ten Commandments, in Marah (Shemot 15:25)." In Va'etchanan, where the
Torah dwells on the theme of "Shabbat = an end to servitude," it mentions
that the Jews already were observing the Shabbat with that theme in mind.
In Parashat Yitro, on the other hand, there is no reference to the Shabbat
of Marah. That Shabbat was not related to the creation of the world.
IV
Another difference between the two records of the Ten Commandments
involves the commandment against perjury. In Yitro (Shemot 20:13), we are
commanded "Do not provide *false* testimony against your friend." In
Va'etchanan (Devarim 5:17), on the other hand, the Torah tells us "Do not
provide *worthless* evidence about your friend."
The Mechilta (Shemot ibid.) teaches as follows:
How were the Ten Commandments given? Five on one tablet, and five
corresponding commandments on the other.... The verse says,
"Remember the Shabbat," and corresponding to it on the other tablet
was written "Do not provide false testimony." This teaches that
whoever desecrates the Shabbat is as if he is testifying before the
Creator of all that He did not create the world in six days and
rest on the seventh.
Perhaps this is why the Torah expressed the prohibition against
false testimony differently in the second description of the Ten
Commandments. One who desecrates the *active* theme of not working on the
Shabbat, indeed appears to shed doubt on the story of Creation. However,
one who denies the *passive* theme of the Shabbat, denies a secondary tenet
of belief, that of the chosenness of the Jewish People. Although he does
believe in the story of creation, his testimony in the Creation is
"worthless," for, as we know, the world was only created for the purpose of
serving the Jewish People and performing the Mitzvot (Rashi, Bereishit
1:1). Of him it is appropriate to say, "Do not provide *worthless* evidence
about your friend."
It is interesting to note that, according to the Yerushalmi
(Shavuot 3:8), the words "false" and "worthless" [testimony] were uttered
by Hashem in one utterance, just as we are told that the words "Zachor" and
"Shamor" were uttered in one utterance (ibid.). (This may be the conclusion
of the Talmud Bavli as well, Shavuot 20b, except that the Bavli adds that
there is a *reason* why Hashem uttered these both in one utterance.) Just
as "Zachor" and "Shamor" reflect twin themes in the Mitzvah of Shabbos,
their corresponding terms in the prohibition of giving false testimony,
"false" and "worthless," reflect twin themes in its desecration! (See also
Be'er Yosef, Yitro 20:8, who mentions a similar idea.)
May Hashem grant us a fuller appreciation of the Shabbos, that we
may find each and every one to be an uplifting spiritual experience!
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