Enough Is Enough

Goodness and holiness always manifests itself in two modes. Goodness dispels the darkness of evil and suffering. Goodness also enables us to climb the mountains of Divine consciousness

Two Versions

Among the multifaceted themes of this week’s parsha we find the repetition of the Ten Commandments (more accurately: the Ten Statements). Moses recounts the events of the past to the new generation and restates the Ten Commandments to them.

In truth, as the commentator Ibn Ezra and others point out, there are some minor variations in the two versions. Among them one finds the added phrase: “As I commanded you” with respect to the fourth and fifth commandments, to observe the Sabbath and to honor one’s parents.

The question was asked, when did G-d command us to observe the Sabbath and honor one’s parents previously?

Rashi, anticipating this question, explains that the commandment to observe the Sabbath and honor one’s parents were already given in a place called Marah, where the Jews sojourned shortly after they crossed the sea. There the Torah relates that G-d gave them certain commandments. The Torah, however, does not specify which commandments they were.

What Distinguishes Shabbos and Honoring Parents?

Now, the questions that remain are: Why were these two commandments singled out from all the others and were given to us at Marah?

Second, why do we have to wait until Deuteronomy to discover that we had already been commanded to observe these laws previously?

To answer these questions we must preface two scenarios that exist with respect to the observance of these two commandments in particular.

The Two Scenarios of Shabbos

One can observe Shabbos because it is a holy day; a day when we can dwell on the spiritual and experience a taste of the paradise here on earth. In this mode, one does not look forward to the Sabbath as a means to escape, but as a means to go higher.

For some, however, the Sabbath has a completely different appearance and provides for a different need. It is a day when we can escape the sorrows and anxieties of the past week. The Sabbath is a city of refuge from the toil, pain and negativity of the past week.

Two Scenarios of Honoring Parents

There are also two scenarios in the way we observe the commandment to honor one’s parents.

For some, a parent is G-d’s representative on earth. As the Talmud puts it: A person has three partners: a father, mother and G-d. When we honor one of the partners we are simultaneously acknowledging and honoring the others as well. We look up to our parents as authority and larger-than-life figures.

For others, their honor of parents assumes a much simpler rationale. Parents are nurturers, first and foremost. They gave us life and continue to support us and provide us with our basic needs. They provide us with security in an otherwise frightening and precarious world. By honoring them, we show appreciation for what they have done for us.

Both approaches are valid. However, in times of difficulty, crises and “bitterness” (the translation of Marah, the place where they first received this commandment) we are more likely to appreciate the Shabbos for its ability to remove the pain and give us a sense of repose and serenity so that we can cope with life in the future.

Similarly, when we are insecure, or go through bitter experiences, we feel the need to find comfort and solace in the embrace of our parents.

In times of prosperity and joy, we would be more likely to look for the Shabbos and parents as a means to reach higher spiritual goals and not primarily for security and succor.

Thus, when the Jews were in Marah, they were already commanded to observe the Shabbos and honor their parents. This was G-d’s way of telling them that these two commandments have the capacity to help us out of the bitterness of life.

Transitioning from Marah to Sinai

This focus, however, changed when they left Marah and arrived at Mount Sinai. When the Jews were in the desert and all their needs for provided for by G-d, they could focus on the higher goals and reaches of the Shabbos and honoring of parents.

Therefore, there was no need to emphasize in the first version of the Ten Commandments that were directed to the generation that spent their lives in the secure environment of the desert at that time, when they were surrounded with clouds of glory and provided with every amenity. For them, the focus must be on the more sublime aspect of the Shabbos and honoring parents.

Reverting to the Marah Mode

When the new generation was poised to enter a new land, a land that would involve battles with enemies and challenges of trying to conquer and tame the land, they had to be told that there was a more down-to-earth approach to these Mitzvos.

The message to them was that there is nothing wrong if a Jew sees the Shabbos as a means to cope with the challenges of life. Likewise, there is nothing wrong to honor a parent for the service they provide. The Torah therefore stresses in this second version of the Ten Commandments, “As I commanded you at Marah.” That focus on using these Mitzvos as an antidote to Marahbitterness is completely legitimate. It may be invoked in times of challenge and vulnerability.

Two Focuses on Moshiach and Redemption

The Messianic Age is likened to the Sabbath. G-d is likened and is the ultimate Parent. Our yearning for G-d to take us out of exile and bring us the Redemption, likewise, has two focuses that are both legitimate.

We can be motivated by the desire to get close to G-d, to reach the heights of spiritual attainment. The Messianic Age will get us to that level of spirituality.

This aspect of the Messianic Age is reflected in the person of Moshiach.

Moshiach too has two functions.

First and foremost, Moshiach will be the ultimate teacher of Torah. He will reveal heretofore hidden knowledge of the Torah to all. These teachings will reveal the hidden dimensions of the Divine.

In the initial stages of the Messianic Age, Moshiach will also has a secondary function. Moshiach will be a king, a supreme leader of the Jewish people and of the entire world. He will use his office to end all of the strife and pain that punctuates life in exile.

Should we wait for Moshiach’s role as a teacher or as a liberator and king?

The answer is that while the ideal motivation for Moshiach is to bask in the Divine light that will envelop the world, it is also proper to want Moshiach and the Redemption for the selfish reason of getting away from Marah, from the bitterness, hatred, anti- Semitism terrorism, insecurity and the depressed state of being in exile.

We have a right to say to our Father in Heaven: “enough is enough. Bring us Moshiach and let us celebrate the Shabbos of existence together!”

From the book Light from the Future: Parshas Voeschanan by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.