Questions for our Torah Scholars (that means you, Muman)

[zachor_ve_kavod]

As I'm sure most of you know, the 10 commandments are first introduced in Exodus 20, and then again restated in Deuteronomy. If I remember correctly, we are told in Exodus to REMEMBER Shabat, and then in Deuteronomy we are told to OBSERVE Shabat. What is the significance of this? I might me confusing two issues into one, but if I remember correctly, we are first told to remember Shabat, because as G-d rested on the 7th day, so are we to remember that like G-d, we are above nature. Unlike the stars that are set in motion and never stop moving, we are different and higher than nature.

And if I recall correctly, the reason we are commanded to observe Shabat in Deuteronomy, has to do with the issue of freedom. God brought us out of the land of Egypt so that we may live as free people. And an essential way to live as free people while showing gratitude to G-d for freeing us from bondage, is to exercise our freedom by observing Shabat.

I would like to know what if anything of my explanation is correct, and also what I've neglected to explain. Shabat is very important to me, but I cannot make it important to other people unless I can explain it fully and logically. Please share any thoughts you may have about this with me. I will be very grateful to you.

Thanks.

[muman613]

Shalom Zachor_Ve_Kavod,

I do believe you have this correct. The two different sets of tablets brought down by Moses contained different explanations for the commandments of Shabbat. Remember (Zachor) and Observe (Shamor) are the two commands, and the explanations are as you stated. Remember that Hashem created the entire creation in 6 days and he rested on the 7th is the original explanation. On the second set it says to Observe the Sabbath because Hashem liberated us from the house of bondage.

[muman613]

Here are some links with some reproduced text:

http://www.mechon-mamre.org/jewfaq/shabbat.htm
Zachor:  To Remember

We are commanded to remember Shabbat; but remembering means much more than merely not forgetting to observe Shabbat.  It also means to remember the significance of Shabbat, both as a commemoration of creation and as a commemoration of our freedom from slavery in Egypt.

In Exodus 20,10, after the Fourth Commandment is first instituted, God explains, "because for six days, the LORD made the heavens and the earth, the sea and all that is in them, and on the seventh day, he rested; therefore, the LORD blessed the Sabbath day and sanctified it".  By resting on the seventh day and sanctifying it, we remember and acknowledge that God is the creator of heaven and earth and all living things.  We also emulate the divine example, by refraining from work on the seventh day, as God did.  If God's work can be set aside for a day of rest, how can we believe that our own work is too important to set aside temporarily?

In Deuteronomy 5,14, when Moses reiterates the Ten Commandments, he notes the second thing that we must remember on Shabbat:  "remember that you were a slave in the land of Egypt, and the LORD, your God brought you forth from there with a mighty hand and with an outstretched arm; therefore the LORD your God commanded you to observe the Sabbath day".

What does the Exodus have to do with resting on the seventh day?  It is all about freedom.  As said before, in ancient times, leisure was confined to certain classes; slaves did not get days off.  Thus, by resting on the Sabbath, we are reminded that we are free.  But in a more general sense, Shabbat frees us from our weekday concerns, from our deadlines and schedules and commitments.  During the week, we are slaves to our jobs, to our creditors, to our need to provide for ourselves; on Shabbat, we are freed from these concerns, much as our ancestors were freed from slavery in Egypt.

We remember these two meanings of Shabbat when we recite kiddush (the prayer over wine sanctifying the Sabbath or a holiday).  Friday night kiddush refers to Shabbat as both zikkaron l'ma'aseh bereishit (a memorial of the work in the beginning) and zeicher litzi'at mitzrayim (a remembrance of the exodus from Egypt).

Shamor:  To Observe

Of course, no discussion of Shabbat would be complete without a discussion of the work that is forbidden on Shabbat.  This is another aspect of Shabbat that is grossly misunderstood by people who do not observe it.

Most English speakers see the word "work" and think of it in the English sense of the word:  physical labor and effort, or employment.  Under this definition, lighting a match would be permitted, because it does not require effort, but a waiter would not be permitted to serve food on Shabbat, because that is his employment.  Jewish law prohibits the former and permits the latter.  Many English speakers therefore conclude that Jewish law does not make any sense.

The problem lies not in Jewish law, but in the definition that English speakers are using.  The Torah does not prohibit "work" in the 20th century English sense of the word.  The Torah prohibits "melachah" (Mem-Lamed-Alef-Kaf-Heh), which is usually translated as "work", but does not mean precisely the same thing as the English word.  Before you can begin to understand the Shabbat restrictions, you must understand the word "melachah".

Melachah generally refers to the kind of work that is creative, or that exercises control or dominion over your environment.  The quintessential example of melachah is the work of creating the universe, which God ceased from doing on the seventh day.  Note that God's work did not require a great physical effort:  he spoke, and it was done.

The word melachah is rarely used in scripture outside of the context of Shabbat and holiday restrictions.  The only other repeated use of the word is in the discussion of the building of the sanctuary and its vessels in the wilderness (Exodus Chapters 31 and 35-38).  Notably, the Shabbat restrictions are reiterated during this discussion (Exodus 31,14-15 and 35,2), thus we can infer that the work of creating the sanctuary had to be stopped for Shabbat.  From this, the rabbis concluded that the work prohibited on the Sabbath is the same as the work of making the sanctuary.  They found 39 categories of forbidden acts, all of which are types of work that were needed to build the sanctuary:

Plowing
Sowing
Reaping
Binding sheaves
Threshing
Winnowing
Selecting
Grinding
Sifting
Kneading
Baking
Shearing (of wool)
Washing (of wool)
Separating fibers (of wool)
Dyeing
Spinning
Making loops
Setting up a loom
Weaving threads
Separating threads
Tying
Untying
Sewing
Tearing
Building
Tearing down a building
Hitting with a hammer
Trapping
Slaughtering
Skinning
Tanning a hide
Scraping a hide
Cutting up a hide
Writing
Erasing
Drawing lines
Kindling a fire
Extinguishing a fire
Taking an object from the private domain to the public domain, taking an object from the public domain to the private domain, or transporting an object in the public domain.

All of these tasks are prohibited, as well as any task that operates by the same principle or has the same purpose.  In addition, the rabbis have prohibited moving any implement that is mainly used for one of the above purposes (for example, you may not move a hammer or a pencil aside from exceptional circumstances), buying and selling, and other weekday tasks that would interfere with the spirit of Shabbat.

The issue of the use of an automobile on Shabbat, so often argued by non-observant Jews, is not really an issue at all for observant Jews.  The automobile is powered by an internal combustion engine, which operates by burning gasoline and oil, a clear violation of the Torah prohibition against kindling a fire.  In addition, the movement of the car would constitute transporting an object in the public domain, another violation of a Torah prohibition, and in all likelihood the car would be used to travel a distance greater than that permitted by rabbinical prohibitions.  For all these reasons, and many more, the use of an automobile on Shabbat is clearly not permitted.

As with almost all of the commandments, all of these Shabbat restrictions can be violated if necessary to save a life.

http://www.chabad.org/library/article_cdo/aid/484176/jewish/Why-at-least-two-candles.htm
Why is it customary to light at least two candles?
Tradition connects the two candles to the two forms of the Shabbat commandment found in the Torah: "remember" and "observe." These two phrases, zachor et yom haShabbat (Exodus 20.9) and shmor et yom haShabbat (Deuteronomy 5.12) were uttered simultaneously by G-d at Sinai.

[muman613]

BTW Zachor, thank you for the compliment. While I do study Torah a bit, I am a Torah Scholar in training at the moment.

I do like to help answer peoples questions.

[muman613]

Another interesting site : http://www.torahtots.com/shabbat/shabbat1.htm

A HOLY DAY

"Shabbos" or "Shabbat"
"Shabbos" - the Ashkenazic pronunciation, or "Shabbat" - the Sephardic pronunciation, either way it is the Hebrew word for the seventh day of the week; known in English as the "Sabbath." The root of the word means "to rest or desist." Shabbat, the Divinely appointed day of rest, begins (18 minutes) before sundown on Friday and ends Saturday night when three stars appear in the sky. (About 45 minutes to 1 hour after sundown.)

The very first thing in all of the Torah to be called holy is Shabbat.

The Torah states (Bereishit / Genesis 2:1-3):

"By the seventh day, G-d completed His work which He had done... G-d blessed the seventh day, and He made it holy..."

What is the holy Shabbat?

We could spend hours and write pages of descriptions, yet we could not fully explain Shabbat. Shabbat has to be experienced to understand it.

Lets go back to the creation of the world.

For six days Hashem created the heavens and the earth. On the seventh He rested. That's what Shabbat is all about. Six days a week we go about our lives working and playing and doing what it takes to live in this world. But by the time the sun sets on Friday night, the hustle and bustle of the world is put behind us and the Shabbat celebration surrounds us. On Shabbat we don't perform any work. Instead, we proclaim that Hashem is the master of all creation.

Observing Shabbat is one of the Aseret Hadibrot - Ten Commandments. Hashem simultaneously commanded that the Jews "remember" (Zachor) and "safeguard" (Shamor) the Shabbat.

ZACHOR (remember) is the Commandment to observe the positive precepts of our Shabbat.

We fulfill the "remembrance" of Shabbat through positive actions which honor Shabbat:
· Reciting Kiddush (a special prayer over wine before the first and second Sabbath meals);
· Eating three festive meals;
· Wearing our nicest clothes;
· Saying special Shabbat Tefillot (prayers);
· Laining (reading) the Parsha (Torah portion) of the week;
· Singing Zemirot (Shabbat Table Songs); etc.

SHAMOR (safeguard) is the Commandment to avoid violation of the negative precepts of our Shabbat.

We fulfill the "safeguarding" aspects of Shabbat by refraining from 39 categories of "melacha" (creative activity), which the Jews had to perform on weekdays in order to build the Mishkan. We also refrain from other activities, which may be halachically permitted, but are not fitting or appropriate on this special day.

There are many customs and commandments regarding the observance of Shabbat. Its observance is referred to as Shmirat Shabbat. One who traditionally observes Shabbat is called a Shomer Shabbat.

REFERENCES
The observance of Shabbat is mentioned a number of times in the Torah, most notably as the fourth of the Aseret Hadibrot - Ten Commandments (Shmot / Exodus 20:8-11 and Devarim / Deuteronomy 5:12-15). Here are some references:

"ZACHOR"
"Remember the Sabbath day to sanctify it. Six days shall you work and accomplish all your work; but the seventh day is Sabbath to HASHEM, your G-d; you shall not do any work - you, your son, your daughter, your slave, your maidservant, your animal, and your convert within your gates - for in six days HASHEM made the heavens and the earth, the sea and all that is in them, and he rested on the seventh day. Therefore, HASHEM blessed the Sabbath day and sanctified it."
(Shmot / Exodus 20:8-11)

"....However, you must observe My Sabbaths. for it is a sign between Me and you for your generations, to know that I am HASHEM, Who makes you holy. You shall observe the Sabbath, for it is holy to you; its desecrators shall be put to death, for whoever does work on it, that soul shall be cut off from among its people. For six days work may be done and the seventh day is a day of complete rest, it is sacred to HASHEM; whoever does work on the Sabbath day shall be put to death.
The Children of Israel shall observe the Sabbath, to make the Sabbath an eternal covenant for their generations. Between Me and the Children of Israel it is a sign forever that in a six day period HASHEM made heaven and earth, and on the seventh day He rested and was refreshed."
(Shmot / Exodus 31:12-17)

"For six days labor may be done, and the seventh day is a day of complete rest, a holy convocation, you shall not do any work; it is a Sabbath for HASHEM in all your dwelling places."
(Vayikra / Leviticus 23:3)

"SHAMOR"
  "Safeguard the Sabbath day to sanctify it, as HASHEM, your G-d, has commanded you. Six days shall you labor and accomplish all your work; but the seventh day is Sabbath to HASHEM, your G-d; you shall not do any work - you, your son, your daughter, your slave, your maidservant, your ox, your donkey, and your every animal, and your convert within your gates, in order that your slave and your maidservant may rest like you. And you shall remember that you were a slave in the land of Egypt, and HASHEM, your G-d, has taken you out from there with a strong hand and an outstretched arm; Therefore HASHEM, your G-d, has commanded you to make the Sabbath day."
(Devarim / Deuteronomy 5:12-15)

[muman613]

The concept, according to my understanding, of the Jewish people being beyond nature comes from the story of Abraham, our forefather. Hashem spoke with Abraham and he took him out of his tent and showed him the heavens, and Abraham knew how to read the stars, and according to the stars Abraham would have no children. Hashem showed Abraham that he would be the father of a holy nation...


http://www.aish.com/jl/b/eb/kbc/covenant_of_abraham.html

This idea finds expression in the biblical text. At one point, Abraham questions the value of “eternal reward” in light of the fact that he was childless. God “took him outside, and said ‘Gaze, now, toward the heavens and count the stars if you are able to number them… So shall your offspring be!’” (Genesis 15:5)

The simple meaning of the text is that God took Abraham outside of his tent to enable him to gaze up at the stars. The midrashic explanation is infinitely more profound. God took Abraham out of the realm of the constellations, the planetary influences to which the fate of other nations is tied. The Guardian of Israel, however, is God Himself. Abraham and his descendants are impervious to the natural limitations and statistical probabilities which bind the rest of humanity.


http://www.kabbalaonline.org/kabbalah/article_cdo/aid/578569/jewish/Above-the-Stars.htm

Above the Stars

From the teachings of Rabbi Shimon bar Yochai; translation & commentary by Moshe Miller

"To me You have given no offspring." (Gen 15:3)

Abraham did not pray for children, even though Sarah was barren.

This was because he did not believe himself to be worthy of a miracle. Another explanation is that he did not wish to take his reward in This World, and so he left it up to the Holy One to do as He wished.

If you contend that he declared, "To me You have given no offspring…"; this was not a prayer, but rather like a person declaring a fact.

[Zohar I, 137b]

He took him outside. (Gen 15:5)

The Sages taught: Children, health and livelihood do not depend upon one's merits and righteousness, but on one's mazal.

"Mazal" does not mean "luck", as is usually understood. Rather it refers to the sefira of keter from which divine energy flows forth (in Hebrew, "nozel", directly related to the word "mazal") to the other sefirot, and ultimately to the physical world. The practical implications of this outflow can be foretold using the science of astrology (as known to the Sages), which examines the position of the heavenly constellations (mazalot) at the time of a person's birth.

We deduce that Abraham saw in his constellation that he would not have a son. But the Holy One "took him outside", which the Rabbis interpret as meaning: "Dissociate yourself from your astrological predictions." He thus raised Abraham above the stars [i.e. beyond the realm of reason and nature] and told him, "Now gaze at the heavens and count the stars…," promising him that his offspring would be as numerous as the stars.

We must now explain these words of the Rabbis: Before the Torah was given to Israel all creatures were dependent upon their mazal, including children, health and livelihood. But when G-d gave the Torah to Israel, He removed the control of the stars and constellations over them [for the Torah itself transcends the world].

This we learn from Abraham, for his descendants would in the future receive the [Hebrew letter] hei from his name, alluding to the five books of the Torah.

Originally, Abraham was called "Abram". Later the letter hei was added to his name making "Abraham". The numerical value of the letter hei equals five.

Regarding this the verse states, "These are the products of the heaven and the earth when they were created [in Hebrew, 'behibaram']" (Gen. 2:4)

"Abraham" has the identical letters as "behibaram".

He said to Abraham: Because of the hei which had been added to your name the heavens will be in your control and all the stars and constellations which give forth light will be subjugated to you!" Accordingly, anyone who studies Torah in order to fulfill the commandments nullifies the power and influence of the constellations over himself. If he does not study Torah [in order to fulfill the commandments] it is as if he did not study at all, and he remains subject to the influence of the starts and constellations.

[Zohar III, 216b]

[Kahane-Was-Right BT]

As I'm sure most of you know, the 10 commandments are first introduced in Exodus 20, and then again restated in Deuteronomy. If I remember correctly, we are told in Exodus to REMEMBER Shabat, and then in Deuteronomy we are told to OBSERVE Shabat. What is the significance of this? I might me confusing two issues into one, but if I remember correctly, we are first told to remember Shabat, because as G-d rested on the 7th day, so are we to remember that like G-d, we are above nature. Unlike the stars that are set in motion and never stop moving, we are different and higher than nature.

And if I recall correctly, the reason we are commanded to observe Shabat in Deuteronomy, has to do with the issue of freedom. God brought us out of the land of Egypt so that we may live as free people. And an essential way to live as free people while showing gratitude to G-d for freeing us from bondage, is to exercise our freedom by observing Shabat.

I would like to know what if anything of my explanation is correct, and also what I've neglected to explain. Shabat is very important to me, but I cannot make it important to other people unless I can explain it fully and logically. Please share any thoughts you may have about this with me. I will be very grateful to you.

Thanks.

Your explanation is sound.  There is more to it and a number of commentaries seek to explain this very interesting distinction.  Please see the Ramban on this pasuk in Devarim and in exodus for what I believe is the most interesting understanding (and ithe Ramban is my favorite commentary on the Torah which I believe is the best for understanding pshat).

In short, chazal say about this that God stated zachor and shamor "bdibur echad" (in one statement).  There are many ways to understand chazal's description but the. Ramban's opinion appears to be that in Devarim, Moshe is giving a perush (commentary) on what was said in Exodus.  In this case the word shamor comes to give explanation of the word zachor.   There is a shiur on hashkafacircle.com where Rabbi Triebitz elaborates based on Chazon Ish and Ramban that there was an Oral Torah told to Moshe which was only between him and God (until Devarim where Moshe reveals it to the people), and that forms the basis of all his perush that we learn in sefer Devarim.  It is also the model on which the Torah is transmitted throughout the generations which follow.  A written Torah but also in conjunction with an oral Torah that explicates it.   That is just a summation and Rabbi T explains it really well which I am not doing justice so I highly highly recommend the shiur.  Will post later.

[muman613]

Indeed KWRBT,

When we sing Lecha Dodi (in the Kabbalat Shabbat service Friday evening) we actually mention this...

Here is an article which explores the Lecha Dodi prayer...


http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=dodi2

"Observe" and "Remember" in a single word,
He caused us to hear, the One and Only Lord.
G-d is One and His Name is One,
For renown, for glory and in song.

 

Observe and Remember: The Ten Commandments appear twice in the Torah (Ex. 20:7 ff, Deut 5:11 ff). In the first instance the word "zachor" (remember) is used, and in the second the word "shmor" (observe) is used. The Talmud (Shevuot 20b) explains that "remember" and "observe" were said in a single utterance, a miracle that only G-d could perform.

Observe: "Observe" corresponds to the 365 prohibitions of the Torah, and the root of their observance is the fear of Heaven.

Remember: "Remember" corresponds to the 248 positive commandments, of which love is the root, for it is only through their observance that a person can cleave to G-d.

Observe and Remember: "Observe" precedes "remember" here, even though the sequence written in the Torah is the opposite; this is because fear of Heaven must precede cleaving to G-d. Furthermore, "observe" is particularly pertinent at night, and "remember" during the day.

The One and Only Lord: One of the commentaries on Sefer Yetzira states that G-d's ability to fuse opposites is indicated by the description "meyuchad", which we have translated here as "One and Only." Here this refers to "remember" and "observe" that were uttered simultaneously.

G-d is One and His Name is One: On the Shabbat, malchut is united within the mystery of Oneness, so that the Oneness of the higher worlds may rest upon her. This takes place during the evening prayer of the Shabbat eve, for then the holy Throne of Glory [the life-force which brings all of Creation into being and sustains it] merges into the mystery of Oneness, and is ready for the holy transcendent King to rest upon it, i.e., for the transcendent revelation of God to be illuminate the lower worlds. (Zohar vol. II, 135a-b)

[muman613]

http://www.shortvort.com/vaeschanan-parasha/11153-shamor-vezachor

Shamor VeZachor
Torah Portion
Written by Howard Jackson   

Observe ("Shamor") the Shabbat day, that you may sanctify it... and you shall remember that you once were a slave in the land of Egypt and God took your from there with a mighty hand and an outstretched arm; therefore God commanded you to observe the Shabbat (Devarim 5:12,15).

Compare this with the earlier mention of the Ten Commandments in the Torah:

Remember ("Zachor") the Shabbat day, that you may sanctify it... for in six days God created the heavens and the earth, the sea and all that is in them, and He rested on the seventh day; therefore God blessed and sanctified the Shabbat (Shemot 20:8,11).

Rashi inquires why the Torah begins its first account with the word "Zachor" and the second with the word "Shamor?" He answers with the famous Midrash that both Shamor and Zachor were spoken and heard simultaneously as one word (Mechilta 20:8). Hence, the opening verse of the Lecha Dodi song: Shamor VeZachor BeDibbur Echad = ““Observe” and “Remember” in one utterance”.

Nevertheless, the question remains why mention Zachor specifically in the first account and Shamor in the second reading?

Meshech Chochmah explains that one purpose of our Shabbat is to testify that God created the world in six days and ceased from creative activity on Shabbat. Another reason is to give people a day off work, enabling them to direct their attention solely to spiritual pursuits. It provides an ideal opportunity to learn about God and to study His Torah.

In the desert, where the Israelites did not work for a living because they received the Manna daily, they spent their time studying the Torah in great depth. For them, Shabbat was not needed as a day off to learn. Its main purpose was to testify that God created the world. This is why the Ten Commandments in Shemot , taught in the first year of the Israelites’ sojourn in the desert, emphasise Zachor, i.e. remember that God created the world. Zachor is the positive aspect of remembering Shabbat that includes reciting Kiddush (at the beginning) and Havdallah (at the conclusion), which speak about creation.

In our Sidra, when Moshe is reviewing the Mitzvot, just weeks prior to the Israelites’ entry into the land of Israel, the other reason for Shabbat had to be accentuated. The people were about to conquer the land, where they would begin a new life of agriculture and industry. They needed to appreciate that Shabbat would provide them with an opportunity to recharge their spiritual batteries, to energise themselves for the week ahead. The Torah therefore emphasised Shamor, meaning observe the Shabbat prohibitions (Melachot) so that Shabbat becomes a truly spiritual encounter, without distractions.

[zachor_ve_kavod]

Thank you, KahaneWas RightBT, and especially you, Muman! Giving wisdom is also tzedakah, and you have been very generous. This wisdom is priceless to me.

[Kahane-Was-Right BT]

I wasn't able to locate the shiur I'm thinking of, but bli neder I will track down which one it was and post during the chag.

chag sameach.

[Yehudayaakov]

Shabbat is beautiful it is the beauty of his Majesty Mighty in Heaven on this day revealed the light is different of other day a light made in Heaven