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

              P * A * R * A * S * H * A - P * A * G * E

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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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