For the second time in the Torah, the Aseret Ha-Dibbrot (The Ten Commandments, or more accurately translated as the Ten Utterances) are spelled out. The difference between this text and the one presented in Exodus must be carefully analyzed—after all, these Utterances were said by God only once.

The most famous of the contrasts is found in the word which begins the mandate to keep Shabbat. In our portion, the Torah states shamor (Deuteronomy 5:12). In Exodus, however, the Torah states zakhor (20:8). In a famous response to this apparent contradiction, the Rabbis conclude that these two words were said simultaneously by God as they reflect different dimensions of Shabbat observance (Berakhot 20b).

It can be suggested that zakhor is a direction to the mind; to remember the Shabbat. Shamor on the other hand, means to observe through action. Here, the Torah may be suggesting that it is important to translate thinking and contemplating Shabbat into doing Shabbat.

Alternatively, the Rabbis suggest that both zakhor and shamor relate only to observance. Zakhor refers to the affirmative commandments of Shabbat (i.e. kiddush, candle lighting, prayers). Shamor, on the other hand refers to the prohibitive commandments, staying away from actions that would violate the laws of Shabbat (Berakhot 206).

These two categories of observances not only delineate legal categories, they actually teach conceptual ideas as well. Zakhor, for example, the affirmative commandment, elicits a feeling of ahavat Hashem—one does the law because one loves God. Shamor, the prohibitive commandment, evokes feelings of yirat Hashem—one refrains from violating the law because one fears the Almighty (Ramban, Exodus 20:8).

Rambam takes the interpretation one step further. The love of God, corresponding to zakhor, encourages one to seek to imitate the Divine. When in love, we strive to be like the ones we love, in this case we strive to be like God. Once approaching this goal and nearing God, one can’t help but be awestruck sensing feelings of deep finitude in comparison to the infinite and endless God. From this perspective, yirat Hashem, corresponding to shamor, means being in awe of God rather than fearing God (Yad, Fundamentals of Torah 2:1).

Shabbat is a day when we imitate God by involving ourselves in inner creativity by intensifying our learning and family connections. In this way, we attempt to mirror the ultimate Creator, thus expressing ahavat Hashem. In the same breath, however, Shabbat is a day when we feel in awe of God by reflecting on the enormity of God’s creations and refraining from all productive activity. Through the Shabbat, we deeply feel the omnipotent nature of God in comparison to our meager selves. This is the awe of yirat Hashem.

As a logical outgrowth of these ideas, the late Rabbi Zvi Dov Kanotopsky argues that zakhor and shamor are opposite sides of the same coin; being together with, while at the same time, in awe of, the Almighty. Although they come at it from different pats, these expressions lead to the same conclusion—the celebration of and critical stature of Shabbat as a day of the Lord and the Jewish people.

Shabbat Shalom,

Rabbi Avi Weiss