Being an observant Jew requires vigilance. It requires constant consideration of one’s actions and whether those actions reflect the standards of Jewish law and the spirit of Torah morality. One of the most commonly repeated words of command in the Torah is the term shamor, which is translated most frequently as either guard or observe. The most famous usage of the term shamor is the mitzvah of Shabbas, as part of the duality of shamor v’zachor, guard and remember, in which the lo ta’aseh, the prohibitions of Shabbat that enforce “rest” are the means of guarding the holy day while the positive actions fulfill the instruction of remembering it.
Devarim 12:28, in parshas Re’eh, has a different, and rather interesting, pairing of the word shamor: “Shmor v’shamata es kol hadevarim haeleh…Guard and you shall hear all these commandments that I command you in order that it will go well for you and your children after you forever, because you will do what is good and what is right in the eyes of Hashem your God.” Some commentators connect this statement solely to the section in which it is contained, to the discussion of the permission to eat [kosher] meat freely, the prohibition against eating blood, and the reminder that any animals designated for sacrifice must be brought upon the altar. However, the fact that the pasuk refers to kol hadevarim haeleh and that the verse promises that “it will be good for you and your children after you forever because you will do what is good and what is right in the eyes of Hashem your God” lead many commentators to see this as a separate statement – independent and pertaining to both mitzvos and the way in which one leads one’s life. The goal of guarding and hearkening to the mitzvos is to lead a life in which one does hatov v’hayashar, what is good and what is right.
According to the Tur HaAruch, Moshe used shmor v’shamata because “he wanted to include matters which go beyond legislated mode of behavior and which fall under the category of ‘do what is fair and good,’ to go beyond what is demanded of them in order to demonstrate that they act in the spirit of the Torah voluntarily and not under compulsion and threat of penalty” (Sefaria commentary translations). In order to live properly, one must do more than observe the mitzvos, one must observe the mitzvos in order to “hear” the deeper ways of the law, in order to find the spirit of the law that leads one to a moral, upstanding life.
The Ramban hints at this idea as well, saying that the verse is talking about more than static laws: “He [Moshe] did not mention here the statutes and ordinances, nor His testimonies and His commandments, but said all those words in order to include in this observance the good and the right” (ibid). Indeed, Rashi is even more specific in what is being discussed in this pasuk when he explains that “Hatov, what is good, refers to action that is proper in the eyes of the Heavenly father, while hayashar, what is right, refers to an action that appears proper in the eyes of men” (ibid).
Let us step back a moment and reflect on shamor’s other famous pairing in order to gain a deeper understanding of how guarding leads to hearing and how they, together, lead to a good and upright life for all one’s generations. In the dual commandments of Shabbas, shamor v’zachor - guard and remember, zachor refers to all of the positive mitzvos of the day – to making kiddush and motzei, to lighting candles, and etc. These are the beautiful actions that fill our neshamos with joy, that are passed down from generation to generation with personal flourishes, but that also, all too often have faded away when not powered by shamor. Guarding the prohibitted actions of Shabbas can, from the outside, seem fussy and difficult. One must understand, however, that in order to remember Shabbas, we must observe it, guard it. In order to pass on the beautiful tradition of candles and kiddush, one must guard the entire day.
So too is the pairing of shmor v’shamata. In order to live a life that is good and proper, and to pass it on to one’s children, one must begin by guarding/observing the mitzvos. In so doing, one will then come to “hear” them, to understand the impact that they have on one’s life and to connect with them on a deeper level. For instance the mitzvos discussed in Devarim 15, which review the laws of shemitah as it pertains to loans, also delves into how one should treat the poor. Knowing that the Torah says “Give to him readily and have no regrets when you do so, for in return the Lord your God will bless you in all your efforts and in all your undertakings” (15:10), one can move beyond the letter of the law of giving without hesitation to creating organizations that seek out ways in which to give and to improve the lives of those in need. One mitzva explored, heard, understood…leads to more. It leads to bigger and better. It leads to leading an upright life.
The Ohr HaChaim points out about Devarim 12:28: “Our verse may also remind a person who is in the habit of fulfilling a
particular commandment and is fully aware of what it entails not to say that he
does not need to study this commandment. Moshe tells us that study even of
commandments which we fulfil as a matter of routine is a separate mitzvah and
is not to be neglected” (Sefaria). Shmor v’shamata is both a
philosophical and a practical mitzvah. Just as we must always guard/observe the
mitzvos of the Torah, so too must we always be seeking to understand the
mitzvos and their impact on us, as well as the importance of using the mitzvos
to lead a life that is truly hatov v’hayashar, what is good and what is
right.
No comments:
Post a Comment