Why does the Torah insert Shabbos at this point?
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
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.
Maharal (Tif'eres Yisrael, beg. Ch. 40, p. 120): As above, a false oath profanes the honor of Hashem. Following this (in decreasing severity 3 ) is Shabbos, which testifies not about Hashem Himself, but rather about His having made all of existence. 4
To negate the theory of evolution.
The Dibros are in descending order in terms of how closely they relate to Hashem directly. For further details, see above 20:1:8:1 .
Shabbos is testimony that Hashem created the world in its entirety, that the world is not here just by chance (see below 20:11:2.2:1 ). The fifth Dibrah, honoring parents, acknowledges the specifics within Creation (see 20:12:1:4 ). For more about the connection between Shabbos and honoring parents, see 20:12:159:1* ; and also 15:25:155:3 regarding the Mitzvos commanded at Marah.
What constitutes the Mitzvah of "Zachor ... "?
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
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
Ramban #2 (citing the Mechilta): It constitutes calling the days of the week after the Shabbos ('Echad b'Shabbos, Sheini b'Shabbos ... '). 4
Seforno: It is an injunction to remember Shabbos while 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
Rashbam: It is a Mitzvah to remember the first Shabbos of the Creation. 6
Shabbos 86b: Based on a Gezerah Shavah "Zachor Es Yom ha'Shabbos," "Zachor Es ha'Yom ha'Zeh"(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 teach us that the Torah was given on Shabbos.
Pesachim 117b: Based on a Gezerah Shavah "Zachor Es Yom ha'Shabbos," "Lema'an Tizkor Es Yom Tzeisecha ... " (Devarim 16:3), we learn that it is obligatory to insert Yetzi'as Mitzrayim in Kidush. 7
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 prepare for Shabbos on Yom-Tov. 8
Just as Hashem sanctified Shabbos by the Manna not falling on Shabbos, but on Friday. Refer to Bereishis 2:3:1:1 ; and below, Shemos 20:11:4:1 .
See Ramban, who maintains that this is the individual opinion of Shamai, but is not Halachah. (For Gur Aryeh's defense of Rashi, see below, 20:8:2.2 .)
Who gave us Shabbos as a sign of this, as the Pasuk writes in Shemos 31:13. Refer also to 20:8:1:1 .
See Ramban DH 'ul'Kach Ameru,' who elaborates on this point.
Rashbam: "Zachor" always refers to the past - See for example in Parshas "Kadesh Li" (Shemos 13:3); and Devarim 9:7-8 . See above, answer #:2 .
See Torah Temimah, note 54.
See Torah Temimah, note 55.
Why does the Torah write "Zachor" here, and "Shamor" in the Aseres ha'Dibros in Va'eschanan?
Rashi: In fact, "Zachor" and "Shamor" were said simultaneously and heard simultaneously. 1
Hadar Zekenim: "Zachor" applies to something ancient (Ma'aseh Bereishis); and "Shamor," to something recent (Yetzi'as Mitzrayim). (The Torah will give these rationales for Shabbos in Yisro and in Va'eschanan, respectively.)
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
Refer also to Devarim 5:12:1:1-4 and notes.
For Maharal, see 20:12:161:1 and 20:12:162 .
Rashi: We find the same regarding; a. "Mechalele'ha Mos Yumas" (Shemos 31:14) and "uv'Yom ha'Shabbos, Shnei 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, Shtayim 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. For Maharal, see 20:12:162:2 .
Even though both Luchos were given before the Mekoshesh, this 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).
What is the difference between "Zachor" and "Shamor"? Why does the Torah need to write both?
Ramban #1: "Zachor" is a Mitzvas Aseh to remember the Shabbos (at all times), whereas "Shamor" is a Mitzvas Lo Sa'aseh 1 not to break it by performing Melachos. 2
Ramban #2 (according to Kabalah): "Zachor" refers to the day of Shabbos, and "Shamor" to the night. 3
Ramban #3: "Zachor" is a Mitzvah to declare it Kadosh at the beginning. "Shamor" is not to do Melachah.
Ramban #4: See answer #1. Had the Torah written only "Zachor," women would be exempt. 4 Now that it inserts "Shamor," they are obligated to keep Shabbos just like men.
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").
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
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 Eiruv Tavshilin (which is d'Rabanan).
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
Sifra (in Bechukosai): "Shamor" applies to remembering Shabbos in the heart; 9 and "Zachor," to verbalizing it - by reciting Kidush.
Refer to 20:11:151:2 .
Ramban: As the Gemara says (Eruvin 96a), the terms "Hishamer," "Pen," and "Al" all indicate a Mitzvas Lo Sa'aseh.'
Ramban: Mitzvos Aseh are rooted in Ahavah, and Mitzvos Lo Sa'aseh in Yir'ah; and it is because Ahavah is greater than Yir'ah that an Aseh generally overrides a Lo Sa'aseh (See Rav Chavel's commentary on the Ramban who elaborates at length on this point).
Which explains why we say 'Bo'i Likras Shabbos Malkesa ... ' on Friday night, and why, on the other hand, the Gemara in Pesachim 106a refers to the Shabbos morning Kidush as Kidusha Raba (also see above 20:8:4:1**).
Ramban: As they are from all Mitzos Asei that are time-related.
Rashbam: See for example, Shemos 13:3, and Devarim 32:7 & 8.
See Torah Temimah, note 51, citing the Maharsha.
This too, is an Asmachta. See Torah Temimah, note 57.
Refer also to Vayikra 26:2:1.1:1 .
See Torah Temimah, note 59.
What is the concept behind the dual aspect of Shabbos - "Zachor" and "Shamor"?
Maharal #1 (Gevuros Hashem Ch. 63, p. 285): The Midrash teaches that everything about Shabbos is double 1 - its portion of Manna is double (on Erev Shabbos), and its Mitzvah is dual - Zachor and Shamor. And although a double portion fell on Erev Yom-Tov as well, they had to actually gather in two portions, whereas on Erev Shabbos they gathered one portion and found it to be miraculously double. 2
Maharal #2 (Chidushei Agados Vol. 1, p. 57, to Shabbos 118b): A person in a state of toil and unrest is not in wholeness; but Shabbos is a day of rest and completion. That is why Chazal teach that were Yisrael to keep two Shabbosos, they would immediately be redeemed 3 - because Yisrael reaches its perfection through Shabbos. These two Shabbasos represent perfection in terms of Chomer as well as Tzurah 4 -- which aligns with the two aspects of Shabbos, Zachor and Shamor. 5
Maharal (Netzach Yisrael Ch. 19, p. 102): The Perek of "Mizmor Shir l'Yom ha'Shabbos" (Tehilim 92) was composed about this theme - Shabbos is the world's completion, when the world lacks nothing. And although it appears that there is defectiveness in the world - such as the righteous that have it bad, or the wicked that have it good - the world's perfection is from the perspective of Olam ha'Ba, the day that is entirely Shabbos. That is why the entire Perek is doubled (i.e., each theme is stated twice in different wording) corresponding to the world which is double. (Also see Tif'eres Yisrael to the conclusion of Maseches Tamid).
Refer to Bereishis 2:3:1.2:2* .
Refer to Shemos 16:27:3:1 .
See Shemos 1:1:2.8:1* and 1:1:2.9, about the Chomer and Tzurah of Yisrael. (Maharal frequently uses this terminology; for explanation refer to 14:15:4:1* and 14:13:4:1* .
But why doesn't the Torah state both "Zachor" and "Shamor" together? See below 20:12:162 . As for why "Zachor" appears here in Shemos, and "Shamor" in Devarim, see 20:12:161:1 .
Why does the Torah insert the word "Yom"?
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
What are the ramifications of "l'Kadesho"?
Ramban #1: Remembering the Shabbos (Zachor) is in order to make the day sanctified in our eyes (likewise, abstain from Melachah (Shamor) due to the day's sanctity).
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
Ramban #3 (citing the Mechilta): It is a Mitzvah to sanctify the Shabbos by reciting Kidush (a Berachah - Mechilta) over wine 3 when it arrives.
Oznayim la'Torah: They had already twice been commanded the Mitzvah of Shabbos with regard to Menuchah thereon - at Marah, 4 and by the Manna 5 (both in Parshas Beshalach). Now the command concerned the Isur Melachah, which was another matter completely. 6
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 the prohibition of 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.
As the Navi says, "v'Karasa la'Shabbos Oneg, li'Kedosh Hashem Mechubad" (Yeshayah 58:13). Refer to 20:10:1:1 and 20:8:2:4.
See Ramban DH 'Aval l'Raboseinu' and 'uvi'Gemara Pesachim.'
Refer to 16:23 & 29.
See Oznayim la'Torah.
Rashi (citing Rosh Hashanah 27a), writes that "Zachor" and "Shamor" were said at once. But weren't all the Aseres ha'Dibros initially said simultaneously (Rashi to 20:1)?
Moshav Zekenim: [Even] when each of the Dibros was repeated independently, "Zachor" and "Shamor" were said simultaneously.
Moshav Zekenim #2: When Hashem said the Aseres ha'Dibros to Moshe, and [Moshe] said "Zachor," He immediately said "Shamor."
QUESTIONS ON RASHI
Rashi writes: "Zachor is a verb in Pa'ol form... Its meaning is, 'Take heed to constantly remember the Shabbos day.'" Why interpret this way?
Gur Aryeh: The verb "Zachor" is in Pa'ol rather than Tzivuy (imperative) form ('Zechor' with a Sheva). Pa'ol form is used to indicate the action itself, when there is no need to specify its time frame. Here, "Zachor" mans "Be sure to always be remembering the Shabbos." Pa'ol form usually indicates an action done continually or constantly. 1
Gur Aryeh: As in the other examples Rashi cites - "Achol v'Shasoh" (Yeshayah 22:13), "Haloch u'Vachoh" (Shmuel II 3:16). (Yet it does not always mean constancy; e.g. "Pakod Yifkod" (Bereishis 50:24).)
Rashi writes: "Take heed to constantly remember the Shabbos day; that if a beautiful item comes your way, you should designate it for Shabbos." Ramban asks - According to the Gemara (Beitzah 16a), this seems to be the opinion of Shamai; whereas Hillel's approach was [based on the verse] "Blessed is Hashem every day" - Hillel would use the item that same day, and trust in Hashem that He would provide for Shabbos in its time. If so, why does Rashi explain this way?
Ramban: Indeed the Halacha follows Beis Hillel. In the simple sense, the Mitzvah is to remember Shabbos every day, not to forget it or to confuse it with a regular day. That way we will constantly remember Creation - and that the world has a Creator.
Mizrachi: As far as food items, which are always available, Hillel would wait to obtain them until closer to Shabbos. But a beautiful utensil - which does not come one's way every day - Hillel would agree that he should obtain it now, and designate it for Shabbos.
Gur Aryeh: When Hillel needed a certain item on a weekday, he would use it immediately and not leave it for Shabbos - because on each day Hashem provides us with that day's needs. But Hillel agrees that when does not need a certain utensil today, only that he chanced upon something nice, he should obtain it and save it for Shabbos.
Rashi writes: "'Zachor' and 'Shamor' (Devarim 5:12) were stated in one utterance." But there are other differences between the Aseres ha'Dibros of Parshas Yisro and of Parshas Va'eschanan; why does Rashi single out this difference for comment?
Refer to 20:12:160 .
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?
Riva and Moshav Zekenim (citing Sefer ha'Gan): "Zachor" is an Aseh to make Kidush, from which women should be exempt, 1 whereas "Shamor" is a Lav - not to omit Kidush - in which case women should be obligated. 2
Moshav Zekenim #1: "Zachor" is to be Mekadesh Shabbos and not do Melachah, as the Pasuk goes on to explain. 3
Moshav Zekenim #2: Here, it mentions Creation, and does not command that our slaves rest (Lema'an Yanu'ach). 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
Hadar Zekenim: "Mechalele'ha Mos Yumas" corresponds to "Shamor," and "uv'Yom ha'Shabbos Shnei Chevasim" (Korban Musaf of Shabbos) to "Zachor." They contradict each other, so they needed to be said at once.
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.
Riva: Now that both are written, we equate them, and women are obligated also in the Aseh.
This answer contradicts the Ramban - Refer to 20:8:4:4 , which is the opinion of the Gemara in Berachos 20b. Moshav Zekenim - The question too, is difficult, bearing in mind the Gemara in Shevuos 20b, which states that "Shav" and "Sheker" were said simultaneously, even though they are not contradictory.
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 Tzivecha Hashem Elokecha."
Moshav Zekenim: That is why, when we recite Kidush, we say 'Zecher l'Ma'aseh Bereishis' corresponding to "Zachor;" as well as 'Zecher li'Yetzi'as Mitzrayim' corresponding to "Shamor."
