Parshas Vaeschanan
They Go Together
The repetition of the aseret hadvarim – the Ten Commandments – is one of
the highlights of this week’s parsha. Why does Moshe feel impelled to
repeat the Decalogue? Some commentators are of the opinion that the
repetition is in order to highlight the nuances of difference in the text
of this version of the aseret hadvarim from the text that appears in
parshat Yitro. Since both texts are from Sinai and were uttered, so to
speak, simultaneously, something which is not possible to convey in
writing, Moshe was impelled therefore to repeat the Decalogue in order to
inform us of the differences in the text – differences that the Oral Law
will explain and expand upon.
The repetition of the text emphasizes for us the basic principle of
Judaism throughout the ages, that the Written Torah is not understandable
nor truly instructive without the traditions and teachings of the Oral Law
that accompany and elucidate it. The Torah purposely presents us with a
different text to make us aware of the necessity of understanding and
reconciling the texts according to the explanations of Sinai – the Oral
Law. The discrepancies and apparent “mistakes” in the text are the keys to
understanding the Torah through the study and appreciation of the Oral
Law. This is an understanding of Torah that has somehow escaped all of the
Bible critics and other “scientific” studies of the biblical text. It is
the Oral Law that differentiates the Jewish bible from the Christian bible
and from the biblical study courses of those who do not know nor
appreciate that Oral Law.
The major difference between the texts that is most noticeable in its
halachic conclusions refers to the commandment regarding the observance of
Shabat. The text in Yitro reads zachor – remember the Shabat to keep it
holy - while the text here in Vaetchanan reads shamor – guard, watch,
observe the Shabat to keep it holy. Zachor indicates the positive,
attractive side of Shabat. It is accomplished through delicious meals,
Kiddush on wine, rest and sleep, companionship and hospitality. Shamor
represents the more restrictive aspect of Shabat. It is the commandment
that forbids thirty-nine types of “work” and circumscribes our activities
on that holy day.
Over the long run of Jewish history many individuals and groups have
attempted to retain the beauty of the zachor of Shabat while disregarding
the seeming stringencies imposed by shamor. All such efforts and formulae
have proven to be worthless and disastrous. In our time, the Shabat of
Conservative Jews was not enhanced when they were allowed to drive their
automobiles on Shabat, ostensibly only to synagogue services. The laity
did not understand the difference between driving to the synagogue and
driving to the golf course. And thus the long descent of Conservative
synagogues into the pool of non-observance of Torah, intermarriage and
loss of Jewish values proved itself to be inexorable.
The rabbis taught us that shamor and zachor were uttered, so to speak, as
one word, simultaneously. The Oral Law teaches us how that impossibility
is truly the reality and the means of preservation of Shabat and of the
Jewish people.
Shabat shalom.
Rabbi Berel Wein
Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com
Text Copyright © 2006 by Rabbi Berel Wein and Torah.org
Visit www.rabbiwein.com for a complete selection of Rabbi Wein's books and tapes.
