Va'Eschanan
Rabbi Jablinowitz
We read in this week’s parsha the Aseres HaDibros which is recorded for the second time, the first time being in parshat Yisro after Yetzias Mitzrayim. The main difference between the two times the Torah records the Aseres HaDibros is found in the mitzvah of Shabbos. Firstly, the Torah commands Shamor es Yom HaShabbos Lekadsho instead of Zachor. Secondly, while in Yisro commemoration of the creation of the world is cited as the reason for Shabbos, in our parsha the mitzvah of Shabbos is commanded as a commemoration of Yetzias Mitzrayim.
The Ramban in his commentary on the Torah explains the reason for this change. First he brings the Rambam from the Moreh Nevuchim. The Rambam explains that the two places are emphasizing two different points of Shabbos. Parshat Yisro explains the reason for the exalted nature of the day. The Torah states (Shmos, Chapter 20, Pasuk 10), Ki Sheishes Yamim Asah Hashem es HaShamayim v’es Ha’Aretz, es Ha’Yam v’es Kol Asher Bam, Va’Yanach BaYom Ha’Shevi’I, Al Kein Beirach Hashem es Yom HaShabbos Va’Yekadsheihu. Since Gd created the world in six days and rested on the seventh, therefore He blessed and sanctified the seventh day of Shabbos. The Torah is giving the reason for the unique nature of the day of Shabbos.
Yet in our parsha, the Torah is emphasizing a different point. In our parsha the Torah states (Chapter 5, Pasuk 15), V’Zacharta Ki Eved Hayisa B’Eretz Mitzrayim…Al Kein Tzivcha Hashem Elokecha La’asos es Yom HaShabbos. Here the Torah is giving us the reason for the mitzvah of Shabbos, Al Kein Tzivcha as opposed to the word Al Kein Beirach that we had in parshat Yisro. The reason for the mitzvah of Shabbos is that we were slaves in Egypt and Gd took us out from slavery. Since we were forced to work in Mitzrayim against our will and Hashem took us out, therefore we are commanded the mitzvah of Shabbos. The mitzvah of Shabbos enables us to appreciate the Chesed done to us by Hashem in taking us out of Egypt by resting and refraining from work. According to the Rambam there are two reasons for Shabbos; one is the reason for the holiness of the day which is to remind us of the creation by Gd, and the second is the specific reason why Bnei Yisrael were commanded to commemorate this holy day, to remember Yetzias Mitzrayim. The first point is dealt with in parshat Yisro, while the second aspect, of remembering the slavery, is taught in our parsha.
The Ramban disagrees with the Rambam and says that by refraining from work we are not commemorating Yetzias Mitzrayim. The fact that we rest on Shabbos does reflect on the fact that Gd created the world in six days and rested on the seventh. But it doesn’t seem to be a reminder of the fact that we were slaves in Egypt and Hashem took us out. If someone sees us sitting and not doing work, does this bring to mind Yetzias Mitzrayim?
Therefore the Ramban gives his own explanation for why the Torah switches in our parsha to Yetzias Mitzrayim as the reason for Shabbos. The Ramban explains in a few different places, the most noteworthy at the end of parshat Bo, that Yetzias Mitzrayim is a great proof of Gd as the Creator of the world. The fact that Gd changed the rules of nature and brought about great miracles in taking Bnei Yisrael out of Egypt is meant to strengthen our faith and belief in Hashem. And this is the p’shat in the pasuk in our parsha. Certainly the point of Shabbos is to remember that Hashem created the world as was stated in Yisro. But if you should have any doubt about Gd as the Creator of the world and of His omnipotence, then remember what you experienced at Yetzias Mitzrayim. Yetzias Mitzrayim, according to the Ramban, is not another reason for Shabbos, but rather it comes to solidify the reason for Shabbos as mentioned earlier. Hashem is the Creator of the world and the Prime Mover in determining the events of the world.
The Meshech Chachmah gives a different explanation. He teaches that there are two reasons for Shabbos; one is to remember Hashem as the Creator of the world and the other is to rest from our normal physical, mundane activities and focus on Hashem. These ideas are expressed by the Gemara Yerushalmi in Shabbos at the end of the fifteenth chapter. One statement in the Gemara is Lo Nitnu Shabasos elah La’asok B’Divrei Torah, Shabbos was given in order to study Torah. This is his second point that the day of Shabbos is to leave the physical world and be involved in spiritual pursuits like Limud HaTorah. The other statement of the Gemara is Lo Nitnu Shabasos elah L’Achilah U’Shetiyah, Shabbos was given only for eating and drinking. The Meshech Chachmah attributes this statement as his first point. Shabbos is in order for us to believe in Gd as the Creator of the world. He is also the one Who provides us with our parnassah, our sustenance. On Shabbos we eat and drink and we don’t worry who will provide. Shabbos is precisely the day in which we put all of our faith in Hashem.
The generation in the desert were commanded Shabbos for the reason of faith in Hashem. But they didn’t need the reason of resting and ceasing from their normal routine in order to focus on Torah and mitzvoth. Their entire life in the desert was one of direct contact with Gd, eating from the mahn, and learning Torah. Therefore, precisely before they were about to enter Eretz Yisrael, when their life would change drastically and they would need to start working the land and provide for themselves, we have the Aseres HaDibros repeated with a major change by the mitzvah of Shabbos. Now the reason brought for Shabbos is Yetzias Mitzrayim. Bnei Yisrael need to be reminded that we left Egypt in order to be slaves to Hashem and not slaves to Pharaoh or anything else in our lives like work or physical desires. Now the second reason for Shabbos, to rest and leave our normal, mundane life behind, is more critical and this is why the reason for Shabbos is to remember we left Egypt to be slaves to Hashem.
This also explains the switch from Zachor to Shamor. One can refrain from doing the actual prohibited Melachos on Shabbos and yet still focus on his work. He can measure his produce, he can discuss business transactions, and still technically refrain from actual Melachah. Therefore the Torah uses the word Shamor in our parsha. The Gemara in Yevamos 21A darshens the word Shamor, to guard, as teaching the Rabbis to make all necessary fences around the Torah in order to maintain the spirit as well as the letter of the law. Once they begin a life of working and providing for themselves, it becomes critical to ensure that on Shabbos there would be a total disconnection from their normal life. This is provided for by the word Shamor.
Chazal teach in the Mechilta on Beshalach, Lo Nitnah Torah elah L’Ochlei Hamahn. The Torah was only given to those who eat the mahn. This is a reference to the generation of the desert who received the Torah and was on such a high spiritual level that they ate mahn. After entering Eretz Yisrael, Bnei Yisrael became involved in more ordinary and physical activities. Shabbos, therefore, became the day where we most resemble the generation of the desert. Shabbos, as we quoted above, is a day for learning Torah. For on Shabbos we revert back to a life of holiness, a life where we are enslaved to Hashem and his Torah and not to our jobs. This is why, explains the Meshech Chachmah, right before entering Eretz Yisrael and before they leave behind the idyllic life in the desert, Bnei Yisrael are reminded to keep Shabbos because we left Egypt to no longer be slaves to Pharaoh and our desires and our jobs, but rather to learn Torah and enslave ourselves to the word of Hashem.
Print this article