INTPARSHA62 -39: Parashat Vaetchanan

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From: Yeshivat Har Etzion Office <office@etzion.org.il>
To: heb_roots_chr@hebroots.org
Subject: INTPARSHA62 -39: Parashat Vaetchanan

YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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INTRODUCTION TO PARASHAT HASHAVUA

by Zvi Shimon

'Just One Shabbos'

The ten commandments are recounted twice in the Torah; once, 'live,' in the book of Exodus (chapter 20) at the revelation at Mount Sinai, and a second time, in retrospect, in the book of Deuteronomy as Moses recounts to the young generation the important events which took place during the sojourn in the desert. These two accounts are, for the most part, identical. The differences between them are minor with the exception of the fourth commandment, that of keeping the Sabbath. As you read the two accounts, note the differences between them.

"Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath of the Lord your God: you shall not do any work - you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. For in six days the Lord made heaven and earth and sea, and all that is in them, and He rested on the seventh day; therefore the Lord blessed the Sabbath day and hallowed it" (Exodus 20:8-11).

"Observe the Sabbath day to keep it holy as the Lord your God has commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath of the Lord your God: you shall not do any work - you, your son or daughter, your male or female slave, your ox or your ass or any of your cattle, or the stranger in your settlements, so that your male and female slave may rest as you do. Remember that you were a slave in the land of Egypt and the Lord your God freed you from there with a mighty hand and an outstretched arm; therefore the Lord your God has commanded you to observe the Sabbath day" (Deuteronomy 5:12-15).

The major differences between the two accounts are:

1) In Exodus the commandment begins "REMEMBER the Sabbath day to keep it holy" while Deuteronomy begins "OBSERVE the Sabbath day to keep it holy."

2) In Deuteronomy there is greater elaboration of the prohibition of making animals work on the Sabbath. As opposed to Exodus which states only that it is forbidden to toil your cattle, Deuteronomy further specifies "YOUR OX OR YOUR ASS or any of your cattle."

3) The reason given for keeping the Sabbath differs in the two accounts. In Exodus, the basis for the Sabbath is the creation while in Deuteronomy it is the Exodus from Egypt.

The differences between the two accounts of the commandment to keep the Sabbath are substantial - not an additional letter or word, but, rather, a different terminology and a completely different explanation for the commandment! How are we to understand these discrepancies? What really happened at Mount Sinai? What did God actually say?

Our Sages resolve these discrepancies as follows:

"'Remember [the Sabbath day]' (Exodus 20:8) and 'Observe [the Sabbath day]' (Deuteronomy 5:12) were pronounced in a single utterance - an utterance which the mouth cannot utter, nor the ear hear" (Babylonian Talmud, Tractate Shevu'ot, 20b)

The two accounts of the commandment to keep the Sabbath are conflicting. This poses a problem from a human perspective. However, we are dealing here with the words of the divine. Normal communication involves the pronunciation of one word at a time. Not so with God. He can simultaneously communicate different words. God miraculously uttered 'remember' as found in the book Exodus and 'observe' as found in Deuteronomy concurrently!

The Ibn Ezra (Rabbi Avraham ben Ezra, Spain, 1092-1167) did not consider this to be the correct understanding of the words of our Sages:

"God forbid that I should claim that they [our Sages] were mistaken for they were greater than us. It is simply that the majority of the people of this generation take their words literally, even though they should not be ... For it is untenable to claim that 'observe' and 'remember' were pronounced simultaneously by way of a miracle. For, were it so, we should ask why observe and remember were not written both in the first account of the ten commandments as well as in the second. Moreover, what shall we do with the other verses [in the two accounts which do not concur]; if they were also pronounced simultaneously, why did our Sages not mention this ... For this interpretation implies a great wonder, that God pronounced 'observe' and 'remember' simultaneously, and it would be expected that such a great wonder would be explicitly stated in the Torah, more so than any of the other miracles recounted in the Torah. Moreover, if we claim that God's communication differs from human communication, how did the Israelites comprehend the words of God?" (Ibn Ezra, long commentary to Exodus 20:1)

According to the Ibn Ezra it is a mistake to ascribe to our Sages the notion that 'observe' and 'remember' were miraculously pronounced simultaneously. Were this interpretation of simultaneous utterance correct, then both renditions, 'remember' and 'observe,' should have appeared in both accounts. Moreover, this miracle is not explicitly stated in the text. In addition, the Ibn Ezra questions whether such an approach is applicable to all the differences between the accounts. Finally, the Ibn Ezra asks how human beings were capable of understanding this miraculous communication. Can the human ear hear two words simultaneously?

If our Sages did not intend to state that God's communication was miraculous, then what was their real intention?

"You should know that words are like bodies and their meanings are like the soul, and the body is a tool for the soul. Consequently, the wise express themselves in any language that preserves their original intent, and do not hesitate to change words, provided they are similar in meaning ... Now, the ten commandments in this section [in Exodus] are God's unmodified words with no addition or deletion, and they alone were written on the tablets ... and the ten commandments in the section of 'vaetchanan' (Deuteronomy) are Moses' words. The ultimate proof for this is that [in the Ten Commandments in Deuteronomy] we find the clause "as the Lord your God has commanded you" [relating to God in the third person] twice (Deuteronomy 5:12,16). Now remembering includes observing. Remembering requires that one always recall what day of the week it is, in order to observe the seventh day and not perform any work on it. Thus, the purpose of remembering is to observe. When God commanded 'remember,' all who heard [the commandment] knew that this meant 'observe,' AS IF they were pronounced simultaneously. Moses did not need to reiterate the rationale "For in six days the Lord made [heaven and earth]" because, in the beginning [of the commandment], Moses states "as the Lord your God has commanded you" (Deuteronomy 5:12), [alluding to the commandment in Exodus] ... .Although God commanded that male and female slave refrain from work, He did not reveal [in the ten
commandments in Exodus] the reason for this prohibition. Moses, himself, revealed the motive, [in Deuteronomy] stating that the reason for God's commandment that slaves rest, is in order that we remember that we were also slaves in Egypt and God redeemed us" (Ibn Ezra, Exodus 20:1)

According to the Ibn Ezra, there is a fundamental difference between the two accounts of the ten commandments. The account in Exodus is the 'original,' God's own words. The account in Deuteronomy is Moses' personal account spiced up with his own elaboration. Moses elucidates God's command to remember the Sabbath as an obligation to observe its laws. This is the ultimate purpose of remembering the Sabbath. According to the Ibn Ezra, the rationale of the exodus from Egypt is Moses' elucidation of the prohibition against slaves working on the day of rest. Moses did not change the essence of God's commandment, he only elaborated upon them. Exodus is the original version and Deuteronomy includes Moses' commentary. Any differences between the accounts may be attributed to Moses' explanatory additions.

A somewhat similar approach is advanced by the Ramban (Rabbi Moshe ben Nachman, Spain, 1194-1274):

"He [Moses] began to EXPOSIT to them, saying 'observe' instead of 'remember' this being in line with the plain meaning of Scripture [i.e., that 'observe' is the EXPLANATION of 'remember'] ... He ADDED here [in Deuteronomy] stating [the prohibition of working] your ox and ass to explain that He [God] prohibits working the earth [on the Sabbath] even though it involves the livelihood of man" (Deuteronomy 5:12)

It is clear from the Ramban's usage of the words "exposit" and "added" that he accepts the Ibn Ezra's approach that the Decalogue in Deuteronomy is not a direct recitation but rather a personal 'reconstruction.' The Ramban offers an identical interpretation to that of the Ibn Ezra for the difference between the words 'remember' and 'observe;' Moses simply reveals the meaning behind God's command to remember the Sabbath. The Ramban also relates to the second discrepancy between the two accounts, the additional specification of the ox and ass in the
prohibition of working animals on the Sabbath. The Ramban explains that Moses wishes to emphasize the extent of the prohibition of performing work. This prohibition applies even to agricultural work in the fields such as plowing with oxen and donkeys. One may not even perform basic work aimed at food production.

So far, we have seen the Ramban's solutions to the first two incongruities. What about the most notable discrepancy, the different rationales offered for the Sabbath? The Ramban expounds:

"The exodus from Egypt is evidence of the existence of an eternal God who caused everything to come into existence through His will and who has supreme power ... therefore he stated here that if there ever arises a doubt in your heart concerning the Sabbath that evidences the creation of the world by the will and power of God, you should remember what your eyes saw at the exodus from Egypt which is, to you, the evidence [of His infinite power] and the remembrance [of His deeds]. Thus the Sabbath is a remembrance of the exodus from Egypt, and the exodus is a remembrance of the Sabbath, for on it [the Sabbath] they remember and say that it is God who ... created everything at the beginning of creation ... Now he did not explain here [in Deuteronomy] that the reason for the rest [on the Sabbath] is that in six days the Eternal made heaven since this has already been mentioned many times in the Torah. Instead...he explained to them that from the Exodus from Egypt they will know that it was He who spoke and the world came into existence, and He ceased from work thereon" (Ramban Deuteronomy 5:15).

In contrast to the Ibn Ezra who suggested that the rationale of the exodus from Egypt explains only the prohibition of working slaves on the Sabbath, the Ramban connects the two rationales. The exodus from Egypt serves as further evidence of the creation of the world by God. God's awesome display of power in his intervention in the exodus annuls any doubts regarding God as creator. Only the creator can possess such total control over the elements. Thus, the rationale of the Exodus is totally subservient to the rationale of creation. The Ibn Ezra acknowledges an independent, albeit, minor standing for the exodus rationale. The Ramban offers no independent status to the exodus. It only buttresses the real rationale of creation.

Both the Ibn Ezra and the Ramban regard the Deuteronomy Decalogue to be a personal reconstruction by Moses. A novel and totally different approach is advanced by the Rasag (Rabbi Sa'adia Gaon, Persia, 892-942), as cited in the Ibn Ezra (Long commentary to Exodus 20:1). The Rasag suggests that the different accounts of the ten commandments reveal the differences between the first and second set of tablets. The first tablets were broken by Moses upon witnessing the perpetration of the sin of the golden calf (Exodus 32:19). The second tablets were given after God forgave the Israelites for their sin (Exodus 34). According to the Rasag, the tablets were not the same! Sin caused a change in the content of the ten commandments. The Rasag does not elaborate on the reasons for these specific changes. Perhaps, the sin of the Israelites led to a shift away from an emphasis on philosophical tenets to a more concrete and
immediate manifestation of God's dominion over Israel. The people of Israel are indebted to God for freeing them from Egyptian bondage ... Worship of God is no longer only a matter of faith; it is an obligation.

The Ibn Ezra and the Ramban diminished or totally eclipsed the role of the rationale of the exodus from Egypt with regard to the Sabbath. The Rasag resolved the discrepancy in rationales from a historical perspective by distinguishing between the first and second set of stone tablets. The Rambam (Rabbi Moshe ben Maimon, Egypt, 1138-1204) adopts a different approach:

"God commanded us to abstain from work on the Sabbath, and to rest, for two purposes; namely, (1) That we might confirm the true theory, that of the Creation, which at once and clearly leads to the theory of the existence of God. (2) That we might remember how kind God had been in freeing us from the burden of the Egyptians - The Sabbath is therefore a double blessing: it gives us correct notions, and also promotes the well-being of our bodies." (Guide for the Perplexed, Part 2, chapter 31)

The Rambam gives each of the rationales for the Sabbath equal footing. He does not present any hierarchy in rationales. They are both independent and equal reasons for the Sabbath. The Rambam does not attempt to solve the contradiction. He does not explain what actually happened; what God really said? However, it is clear that he views both rationales as equally necessary and central components of the Sabbath.

Why do we need two rationales? Is one not enough? Apparently, we, or more correctly, the Sabbath is in need of both. This interdependence may be explained in several ways. We will begin with an interpretation cited by the Ramban:

"It is also true that the attribute of 'remembering' is alluded to in a positive commandment and issues forth from the attribute of love to that of mercy, for he who does his master's command is beloved of him and his master shows him mercy. But the attribute of 'observing' is alluded to in a negative commandment, which goes to the attribute of justice and issues forth from that of fear, for he who guards himself from doing anything which does not please his master does so out of fear for him" (Ramban Exodus 20:7).

The different accounts of the commandment to keep the Sabbath reflect different manners of relating to God. We are commanded to love God but also to fear him. This double emotional attitude applies not only to our relationship with God, but also to the commandments, and, in this instance, to the keeping of the Sabbath. 'Zakhor' - remember, introduces positive commandments. According to our Sages, remembering involves positive action towards sanctifying the Sabbath. This includes setting aside our finest commodities for the sake of the Sabbath (see Rashi, Exodus 20:8), or counting all days with reference to the Sabbath. In the Ramban's words:

"Other nations count the days of the week in such a manner that each is independent of the other. Thus they call each day by a separate name or by a name of the ministers [in heaven, such as Sunday, which means 'sun's day,' Monday which means 'moon's day'] or by any other names which they call them. But Israel counts all days with reference to the Sabbath: 'one day after the Sabbath,' 'two days after the Sabbath.' This is of the essence of the commandment which we have been obligated always to remember the Sabbath every day of the week."

In addition we learn from the word 'remember' to sanctify the Sabbath by making 'kiddush,' the utterance of blessing over wine, proclaiming the sanctity of the Sabbath. All these are examples of positive commandments, of active involvement in sanctifying the Sabbath. They are a product of religious enthusiasm, creativity, and a love of God.

Conversely, 'OBSERVE' preempts prohibitions. Observing the Sabbath involves passivity, refraining from doing work on the Sabbath, from perpetrating sin. It is usually accompanied by fear of the awesome power of the Almighty. We confine ourselves and acquiesce to the will of the Lord. We stand before God as a slave before his master, subjugating ourselves to His will.

Our sense of love of God stems from the act of creation, an act of total love and kindness. We stand before the creator appreciating the marvels of His works, and sense a love for Him, a desire to give in return, to commit ourselves to His worship. By contrast, our redemption from Egypt obliges us and serves as the foundation for the relationship between man and God as
servant before his master. Both perspectives are necessary. Awe without love or love without awe are lacking. Both are necessary in relating to God, and both are required for the Sabbath. Sabbath without beauty and sanctity becomes oppressive and does not come close to realizing the inherent splendor of the Sabbath. Likewise, the beauty of Shabbat is rooted in the prohibitions of the day.

The interdependence between the two accounts of the commandment to keep the Sabbath may also be understood from a religious philosophical perspective. The creation theme highlights God's transcendence. He created the world and stands above it. By contrast, the exodus narrative exemplifies immanence. God's active intervention in the process of history implies an affinity and a concern for the future of Israel and the world. He saves the Israelites from their Egyptian oppressors, thereby saving the just and punishing the wicked. God is both transcendent and
immanent. He is beyond the world but, at the same time, immersed in it. Judaism rejects both a totally immanent view of God, of the likes of pantheism, and a totally transcendental view found in certain philosophic traditions. The two accounts of the Sabbath reflect the complexity of God's connection to the world. If this is true with regard to God, it is also the desirable approach that religious man should adopt. Man can not abandon the world in his quest for God. The Sabbath is sanctified to God. We refrain from work and strive to spiritually grow beyond our mundane temporal concerns. Yet, at the very same time, we emphasize the equality of all men and insure that stranger, slave, and even animal rest. The religious essence and the moral essence in man merge together. The establishment of the kingdom of heaven is also the establishment of the kingdom of justice.

Our Sages solve the contradictions between the two accounts of the commandment to keep the Sabbath by stating that 'Remember the Sabbath day' (Exodus 20:8) and 'Observe the Sabbath day' (Deuteronomy) were pronounced in a single utterance. This may be viewed as a technical solution to discrepancies between different accounts. However, we agree with the Ibn Ezra, that there is a more profound idea behind this statement of our Sages. The message behind the single utterance of conflicting statements is that the two accounts of the commandment to keep the Sabbath are interconnected and interdependent. They are different sides of the same coin. Only if we combine the two accounts of the commandment to keep the Sabbath, of remembering and observing, of God as creator and God as deliverer from Egyptian bondage, do we truly grasp the complete glory of the Sabbath.

YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433

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