1)

Why does the Torah insert Shabbos here?

1.

Ramban: Because, following the Mitzvah to believe in Hashem, and to honor Him in the ways described above, Shabbos is a sign 1 by which to remember constantly that He created the world. 2

2.

Hadar Zekenim: Because, in spite of the obligation to honor Hashem exclusively, we must nevertheless honor Shabbos, since Shabbos testifies that Hashem created the world in six days and rested on the seventh.


1

To negate the theory of evolution.

2

Since Shabbos is also 'Zeicher le'Ma'aseh Bereishis' (Ramban). Refer to 20:8:2:2*.

2)

What constitutes the Mitzvah of "Zachor ... "?

1.

Rashi: It is to remember the Shabbos throughout the week, in that if one comes across something that is suitable for Shabbos, one should sanctify the Shabbos 1 by purchasing it in its honor. 2

2.

Ramban #1 (citing the Mechilta): It is a Mitzvah to remember the Shabbos every day, so as not to confuse it with another day when it arrives. Because by remembering Shabbos at all times, one thinks constantly about the Creation, thereby acknowledging that there is a Creator. 3

3.

Ramban #2 (citing the Mechilta): It constitutes calling the days of the week after the Shabbos ('Echad be'Shabbos, Sheini be'Shabbos ... '). 4

4.

Seforno: It is an injunction to remember Shabbos whilst one is occupied with one's affairs during the week, so that when Shabbos arrives, one is able to sanctify it by pushing all one's mundane activities out of one's mind. 5

5.

Rashbam: It is a Mitzvah to remember the first Shabbos of the Creation. 6

6.

Shabbos, 86b: Based on a Gezeirah Shavah "Zachor es Yom ha'Shabbos" "Zachor es ha'Yom ha'Zeh" in Bo, 13:3 - just as there "ha'Zeh" implies the actual day on which it was being said, so too here, is the Pasuk referring to the actual day on which it was being said - to each us that the Torah was given on Shabbos.

7.

Pesachim, 117b: Based on a Gezeirah Shavah "Zachor es Yom ha'Shabbos" "Lema'an Yizkor es Yom Tzeisch ... " we learn that it is obligatry to insert Yetzi'as Mitzrayim in Kidush. 7

8.

Beitzah, 15b: Since the obligation to remember applies there where one is likely to forget, the Chachamim found in this Pasuk a hint at Eiruv Tavshilin - to prepare food on Erev Yom-Tov in order not to forget to prepre for Shabbos on Yom-Tov. 8


1

Just as Hashem sanctified Shabbos by the Manna not falling on Shabbos, but on Friday. Refer to Bereishis, 2:3:1:1.

2

See Ramban, who maintains that this is the individual opinion of Shamai, but is not Halachah.

3

Who gave us Shabbos as a sign of this, as the Pasuk writes in Sh'mos, 31:13. Refer also to 20:8:1:1 and 20:8:2:1.

4

See Ramban DH 'u'le'Kach Amru', who elaborates on this point.

5

As the Pasuk goes on to indicate. Refer to 20:9:1:1. Refer also to 20:8:6:3.

6

"Zachor" always refers to the past - See for example Bo Sh'mos, 13:3 and Devarim 9:7&8 (Rashbam). Refer also to 20:8:2:2.

7

See Torah Temimah, note 54.

8

See Torah Temimah, note 55.

3)

Why does the Torah write "Zachor" here, and "Shamor" in the Aseres ha'Dibros in Va'eschanan?

1.

Rashi: In fact, "Zachor" and "Shamor" were said simultaneously and heard simultaneously. 1

2.

Hadar Zekenim: "Zachor" applies to something ancient (Ma'ase Bereishis), and "Shamor", to something recent (Yetzi'as Mitzrayim).

3.

Hadar Zekenim and Riva (both citing a Midrash): This can be compared to someone who sent his son to buy oil; the son lost the money and broke the flask. The father gave him more money and a new flask, and scratched him. He said, remember that I scratched you, and guard the money and flask! Also here, after the Mekoshesh was killed for Chilul Shabbos, the Torah adds a reminder "Shamor". 2

4.

Refer also to 4:12:1:1-4 and notes.


1

Rashi: We find the same regarding a. "Mechaleleha Mos Yumas" (Sh'mos 31:14) and "u've'Yom ha'Shabbos Sh'nei Chevasim" (Bamidbar 28:9); b. "Lo Silbash Sha'atnez" and "Gedilim Ta'aseh lach" (Devarim 22:11, 12), and c. "Ervas Eishes Achicha..." and "Yevamah Yavo Alehah." And it is in connection with these (seemingly) contradictory pairs of Pesukim that the Pasuk writes in Tehilim, 62:12 "Achas Diber Elokim, Shetayim Zu Shama'ti" (See Sifsei Chachamim). According to the Ramban, "Zachor" was written on both sets of Luchos, only Moshe informed Yisrael that "Shamor" was said together with it. Refer also to 20:13: 2.3:1, and see Torah Temimah, note 56, who elaborates

2

Even though both Luchos were given before the Mekoshesh, explains why "Shamor" is written in the Torah afterwards. However, it seems that "Shamor" applies both before and after the mishap, whereas "Zachor" applies only afterwards (PF).

4)

What is the difference between "Zachor" and "Shamor"? Why does the Torah need to write both?

1.

Ramban #1: "Zachor" is a Mitzvas Asei to remember the Shabbos (at all times), whereas "Shamor" is a Mitzvas Lo Sa'aseh 1 not to break it by performing Melachos. 2

2.

Ramban #2 (according to Kabalah): "Zachor" refers to the day of Shabbos, and "Shamor" to the night. 3

3.

Ramban #3: "Zachor" is a Mitzvah to declare it Kadosh at the beginning. "Shamor" is not to do Melachah.

4.

Ramban #4: See answer #1. Had the Torah written only "Zachor", women would be Patur. 4 Now that it inserted "Shamor", they are obligated to keep Shabbos just like men.

5.

Rashbam: "Zachor" always means to remember the past, as we find often in the Torah. 5 Here too, the Torah is commanding us to remember the first Shabbos of the creation, as it goes on to explain - in order to sanctify it to desist from working on it (which is synonymous with "Shamor").

6.

Shabbos, 33b: R. Shimon bar Yochai once saw a man, who was holding two Hadasim (myrtle-twigs), running on Erev Shabbos. In reply to his query 'Why two?', the man replied 'One for "Zachor" and one for "Shamor!" ' 6

7.

Beitzah, 15b: With reference to Yom-Tov that falls on Erev Shabbos, when one is indulging in Simchas Yom-Tov and liable to forget about Shabbos, the Torah writes "Remember the day of Shabbos", by preparing a dish for Shabbos - an Asmachta (a support) for the Din of Eirev Tavshilin. Which is de'Rabbanan.

8.

Mechilta: "Zachor" before it arrives, and "Shamor" after it has departed - to teach us that one should add from Chol on to Kodesh (Tosefes Shabbos) 7 both before it comes in and after it goes out. 8

9.

Sifra (in Bechukosai): "Shamor" applies to remembering Shabbos in the heart, 9 "Zachor", to verbalizing it - by reciting Kidush.

10.

Refer to 20:11:151:2.


1

As the Gemara says in Eruvin (96a) "Hishamer", "Pen" and "Al" are all Mitzvos Lo Sa'aseh' (Ramban).

2

Mitzvos Asei are rooted in Ahavah and Mitzvos Lo Sa'aseh in Yir'ah, and it is because Ahavah is greater than Yir'ah that an Asei generally overrides a Lo Sa'aseh (Ramban - See Rav Chavel's commentary on the Ramban who elaborates at length on this point).

3

Which explains why we say 'Bo'i Likras Shabbos Malk'sa ... ' on Friday night, and why, on the other hand, the Gemara in Pesachim, 106a refers to the Shabbos morning Kidush as Kidusha Raba (Refer to 20:8:4:1**).

4

As they are from all Mitzos Asei that are time-related (Ramban).

5

Rashbam: See for example, Sh'mos, 13:3, and Devarim, 32:7 & 8.

6

See Torah Temimah, note 51, citing the Maharsha.

7

This too, is an Asmachta. See Torah Temimah, note 57.

8

Refer also to Vayikra, 26:2:1.1:1

9

See Torah Temimah, note 59.

5)

Why does the Torah insert the word "Yom"?

1.

Pesachim, 106a: To teach us that one must recite Kidush over wine, 1 not only at night, when Shabbos comes in, 2 but also in the day. 3


1

Moshav Zekenim: Some say that wine is mi'd'Oraisa, whereas according to others, it is only mi'de'Rabbanan. See also Torah Temimah, note 53.

2

Refer to 20:8:5:2.

3

See Torah Temimah, note 53, wo cites the majority opinion that Kidush on the day is only mi'de'Rabbanan - and the D'rashah is merely an Asmachta.

6)

What are the ramifications of "le'Kadsho"?

1.

Ramban #1: Refer to 20:8:3:1 & 20:8:5:1.

2.

Ramban #2: The purpose of remembering Shabbos and enjoying it, is (not for one's personal pleasure, but) in order to sanctify it 1 - for the sake of Hashem. 2

3.

Ramban #3 (citing the Mechilta): It is a Mitzvah to sanctify the Shabbos by reciting Kidush (a B'rachah - Mechilta) over wine 3 when it arrives.

4.

Seforno: Refer to 20:8:2:4 & 20:10:1:1.

5.

Oznayim la'Torah: They had already been commanded the Mitzvah of Shabbos with regard to Menuchah twice - both in Beshalach - at Marah 4 and by the Man. 5 Now the command concerned the Isur Melachah, which was another matter completely. 6


1

Ramban: To spend the day visiting the Chachamim and the Nevi'im, in order to hear the word of Hashem. And, commenting on the Gemara in Chulin, 5a, which states that like Avodah-Zarah, Shabbos is equal to all the other Mitzvos, he explains that it is because on Shabbos, we attest to all the major components of Emunah - Creation, Supervision and Prophecy.

2

As the Pasuk says in Yeshayah (58:13) "ve'Karasa la'Shabbos Oneg, li'Kedosh Hashem Mechubad". Refer to 20:10:1:1 & 20:8:2:4.

3

See Ramban DH 'Aval le'Raboseinu' and 'u'vi'Gemara Pesachim'.

4

Refer to 15:25:3:1.

5

Refer to 16:23 & 29.

6

See Oznayim la'Torah.

7)

Rashi (citing Rosh Hashanah, 27a), writes that "Zachor" and "Shamor" were said at once. Were not all the Aseres ha'Dibros said simultaneously?

1.

Moshav Zekenim: When each of the Dibros was repeated independently, "Zachor" and "Shamor" were said simultaneously.

2.

Moshav Zekenim #2: When Hashem said the Aseres ha'Dibros to Moshe, and [Moshe] said "Zachor", He immediately said "Shamor".

QUESTIONS ON RASHI

8)

Rashi writes that other seemingly contradictory pairs of Pesukim were said at once. But "Zachor" and "Shamor" do not contradict each other, so why did they need to be said simultaneously?

1.

Riva and Moshav Zekenim (citing Seifer ha'Gan): "Zachor" is an Asei to make Kidush, from which women should be exempt, 1 whereas "Shamor" is a La'av - not to omit Kidush - in which case women should be obligated. 2

2.

Moshav Zekenim #1: "Zachor" is to be Mekadesh Shabbos and not do Melachah, as the Pasuk goes on to explain. 3

3.

Moshav Zekenim #2: Here, it mentions creation, and does not command that our slaves rest. In Devarim, it commands that our slaves rest, since we were slaves and Hashem freed us. They needed to be said simultaneously in order to connect them. 4

4.

Hadar Zekenim: "Mechalelehah Mos Yumas" corresponds to "Shamor", and "u've'Yom ha'Shabbos Sh'nei Chevasim" (Korban Musaf of Shabbos) to "Zachor". They contradict each other, so they needed to be said at once.

5.

Rashi didn't actually say that the two Pesukim are contradictory. See Torah Temimah, note 56, who attributes it to the Maharam Alshkar and elaborates.


1

Riva: Now that both are written, we equate them, and women are obligated also in the Asei.

2

This answer contradicts the Ramban - Refer to 20:8:4:4, which is the opinion of the Gemara in B'rachos, 20b. Moshav Zekenim: The question too, is difficult, bearing in mind the Gemara in Shevu'os 20b, which states that "Shav" and "Sheker" were said simultaneously, even though they are not contradictary.

3

Moshav Zekenim: And in the Aseres Hadibros in Va'eschanan the Torah does not give the reason [that Hashem created the world in six days], since it states there "Ka'asher Tzivchah Hashem Elokecha".

4

Moshav Zekenim: That is why, when we recite Kidush, we say 'Zeicher le'Ma'aseh Bereishis' corresponding to "Zachor", and 'Zeicher li'Yetzi'as Mitzrayim' corresponding to "Shamor".

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